This essay attempts to develop the foundations of what Val Plumwood calls a "dialogical ethical ontology." I defend Plumwood's analysis situating the conceptual roots of the environmental crisis in dualistic thinking, but disagree that a solution is arrived at in an intentional, teleological conception of nature. Rather than arguing for a substantial union of mind and nature, I argue that a relational ontology ought to be adopted. This analysis is carried out by examining three aspects of Plumwood's philosophy: the (...) ascription of "mind-like properties" to nature, her taking nature to be autonomous on the basis of that ascription, and the claim that sensitivity to place is necessary to the development of ethical dispositions toward nature. I conclude by presenting how her ethical views might be adjusted to accommodate the transition from a substantial ontology to a relational one. (shrink)

Romand Coles here explores the writings of Augustine, Foucault, and Merleau-Ponty in order to fashion an ethos that emphasizes the value of dialogical relationships between the self and others. In his view, each of these thinkers has made significant contributions that must figure in any reconsideration of the relationship between the self, ethics, and power. Whereas Augustine saw depth as the dimension of freedom and truth, according to Coles's reading, Foucault regarded depth as "that dimension in which we (...) rout out the other and constitute ourselves in light of hegemonic norms implanted deep within us." After drawing out those aspects of Foucault's thought which point toward a "dialogical artistic ethics," Coles explores Merleau-Ponty's philosophy of depth, arguing that it elucidates the "intercorporeality" of the world in a way that emphasizes the value of our dialogical relations with different others. In conclusion, he brings the three thinkers together to assess their rhetorical and philosophical similarities and differences, and to argue against the tendency to see all postmodern thought as nihilistic and incapable of developing an ethico-political stance. Coles's highly original work seeks to provide an alternative to the positions that have structured most recent debate in political philosophy. Thus, his book points up difficulties in both the individualist and the communitarian readings of politics and ethics, even as it seriously explores the ethical dimensions and possibilities of postmodernist thought. His attempt to develop an ethos based on a specific conception of selves and the world enables him to cast provocative light on the continuing dialogue between rationalists and relativists about the nature of both selves and our social and political institutions. (shrink)

In this article, I question the unspoken assumption in historical theory that there is a trade-off between language or narrative, on the one hand, and experience or presence, on the other. Both critics and proponents of historical experience seem to presuppose that this is indeed the case. I argue that this is not necessarily true, and I analyze how the opposition between language and experience in historical theory can be overcome. More specifically, I identify the necessary conditions for a philosophy (...) of language that can be the basis for this. Second, I will also suggest and present one specific instance of such a solution. I argue that the existential philosophies of language of Martin Buber and Emmanuel Levinas can be exactly the kind of theory we need. For Buber and Levinas, language is not a means for accessing reality, but rather a medium of encounters between human beings. I present Levinas's and Buber's arguments, discuss how their views could be applied to the writing of history, and assess what the resulting picture of the writing of history could look like. (shrink)

Dialogue has become a central theoretical concept in human and social sciences as well as in professions such as education, health, and psychotherapy. This 'dialogical turn' emphasises the importance of social relations and interaction to our behaviour and how we make sense of the world; hence the dialogical mind is the mind in interaction with others - with individuals, groups, institutions, and cultures in historical perspectives. Through a combination of rigorous theoretical work and empirical investigation, Marková presents an (...) ethics of dialogicality as an alternative to the narrow perspective of individualism and cognitivism that has traditionally dominated the field of social psychology. The dialogical perspective, which focuses on interdependencies among the Self and Others, offers a powerful theoretical basis to comprehend, analyse, and discuss complex social issues. Marková considers the implications of dialogical epistemology both in daily life and in professional practices involving problems of communication, care, and therapy. (shrink)

We apply dialogism to ethical thought to form a theory of Dialogical Ethics (DE). Specifically, DE is defined as the interplay between four historic ethical traditions: Formal (Kantian) Ethics, Content-Sense (Utilitarian) Ethics, Answerability Ethics, and Value/Virtue (Story) Ethics. On a broader level, DE can be understood as the interplay between the ethical ideas of society. We then use DE to analyze a number of problems in business including sweatshop labor and environmental degradation. To counteract (...) these injustices, we propose two recommendations: (1) a rebalancing of Kantian and Utilitarian ethics in business with the ontological focus of Answerability and Value Ethics and (2) a revolution in business education. No longer can business education focus only on techne. Instead, educators must challenge students to develop phronesis, so that they become better able to understand how their actions and how our living stories interacts with the stories of others. (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)

This article deals with the question of how ethicists respond to practical moral problems emerging in health care practices. Do they remain distanced, taking on the role of an expert, or do they become engaged with nurses and other participants in practice and jointly develop contextualized insights about good care? A basic assumption of dialogical ethics entails that the definition of good care and what it means to be a good nurse is a collaborative product of ongoing dialogues (...) among various stakeholders engaged in the practice. This article discusses the value of a dialogical approach to ethics by drawing on the work of various nursing scholars. We present a case example concerning the quality of freedom restrictions for intellectually disabled people. Issues for discussion include the role and required competences of the ethicist and dealing with asymmetrical relationships between stakeholders. (shrink)

Recent advancements in therapeutic and diagnostic medicine, along with the creation of large biobanks and methods for monitoring health technologies, have improved the prospects for preventing, treating, and curing illness. These same advancements, however, give rise to a plethora of ethical questions concerning good decision-making and best action. These ethical questions engage policymakers, practitioners, scientists, and researchers from a variety of fields in different ways. Collaborations between professionals in the medical and health sciences and the social sciences and humanities often (...) take an asymmetrical form, as when social scientists use ethnographic approaches to study the moral issues and practices of physicians. The ethics laboratory described in this article is a cross-sectoral and inter-disciplinary forum for collaborative investigation on important moral topics. It offers an experimental way of unpacking implied assumptions, underlying values, and comparable notions from different professional healthcare fields. The aim of this article is to present the ethics laboratory’s methodology. The article offers a model and a hermeneutical framework that rests on a dialogical approach to ethical questions. The model and the framework derive from a Danish research project, _Personalized Medicine in the Welfare State_. This article uses personalized medicine as a point of reference, though it offers an argument for the applicability of the model more broadly. (shrink)

Dialogic leadership as ethics method respects, values, and works toward organizational objectives. However, in those situations where there may be conflicts and/or contradictions between what is ethical and what is in the material interest of individuals and/or the organization, the dialogic leader initiates discussion with others (peers, subordinates, superiors) about what is ethical with at least something of a prior ethics truth intention and not singularly a value neutral, constrained optimization of organizational objectives. Cases are considered where dialogic (...) leadership: (1) helped build ethical organizational culture; (2) was effective; and, (3) as a by-product, produced integrative win-win results. Philosophical foundations for the method as well as differences between dialogic leadership and Theory X forcing leadership, Theory Y win-win integrative leadership, industrial democracy, participative management, action inquiry, and double-loop learning action science are explored. Limitations of the method are also explored. (shrink)

Attempts to employ discourse ethics for assessing communication and information technologies have tended to focus on managerial and policy-oriented contexts. These initiatives presuppose institutional resources for organizing sophisticated consultation processes that elicit stakeholder input. Drawing on Jürgen Habermas’s discourse ethics, this paper supplements those initiatives by developing a more widely usable framework for moral inquiry and reflection on problematic cyberpractices. Given the highly idealized character of discourse ethics, a usable framework must answer two questions: How should those (...) who lack organizational power conduct their moral inquiry under non-ideal conditions of discourse? How ought they to understand the moral force of the judgments they reach under such conditions? In response, I develop the heuristic implications of Habermas’s principle of universalization. To render that principle usable for non-ideal discourse, I propose a modification that yields a scalar measure of “dialogically robust” judgments that are responsive to the actual state of discussion. To illustrate the use of these principles, I sketch two case studies, which examine the moral acceptability of violent video gaming and government cyber-surveillance. (shrink)

Javier Muguerza’s Ethics and Perplexity makes a highly original contribution to the debate over dialogical reason. The work opens with a letter that establishes a parallel between Ethics and Perplexity and Maimonides’s classic Guide of the Perplexed. It concludes with an interview that repeatedly strikes sparks on Spanish philosophy’s emergence from its “long quarantine,” as Muguerza puts it. These informal pieces—witty, informative, conversational—orbit the nucleus of the work: a formidable critique of dialogical reason. The result is (...) a volume by turns vivid and profound. (shrink)

The ethics of Public Relations is changing: the pragmatical approach is giving way to the dialogical approach. Pragmatical PR Ethics concentrates on issues and cases and hardly has a conceptual core. Dialogical PR Ethics concentrates on procedures and structures and uses symmetric communication as its core concept. Both approaches of PR ethics have their strong and weak points. A metaethical framework is presented to combine both approaches.

1. This article reflects on the potential merits of a dialogical research design and practice with a view to caring for oneself and others. As my research is premised on dialogue, the self-care of...

For many years questions have been posed about the way ethics is taught in accounting education. The teaching of ethics is often criticized for emphasizing the legal dimension to the detriment of the moral one, among other reasons. This case study focuses on an accounting course intended to develop and stimulate students’ critical thinking on accounting and its role in daily life. The investigation is based on an empirical study that took place in the 2015–2016 academic year, when (...) the first author undertook non-participant observation and examined the final term assignment (a short essay) of the great majority of the 120 students enrolled in this course. One of the course’s main features was to expose the students to critical thinking, through analyses and discussions of the roles of accounting and accountants in organizations and society—using research articles as a backdrop to stimulate analysis and discussion. Our investigation suggests that the course is able to sensitize students to professional ethics and responsibilities. Our argument, broadly supported by an empirical case analysis, is that a course centered on a dialogical approach and critical thinking on the role of accounting and accountants in society may impact the development of ethical sensitivity in future accounting practitioners. (shrink)

For many years questions have been posed about the way ethics is taught in accounting education. The teaching of ethics is often criticized for emphasizing the legal dimension to the detriment of the moral one, among other reasons. This case study focuses on an accounting course intended to develop and stimulate students’ critical thinking on accounting and its role in daily life. The investigation is based on an empirical study that took place in the 2015–2016 academic year, when (...) the first author undertook non-participant observation and examined the final term assignment (a short essay) of the great majority of the 120 students enrolled in this course. One of the course’s main features was to expose the students to critical thinking, through analyses and discussions of the roles of accounting and accountants in organizations and society—using research articles as a backdrop to stimulate analysis and discussion. Our investigation suggests that the course is able to sensitize students to professional ethics and responsibilities. Our argument, broadly supported by an empirical case analysis, is that a course centered on a dialogical approach and critical thinking on the role of accounting and accountants in society may impact the development of ethical sensitivity in future accounting practitioners. (shrink)

The narrative ethicist imagines life as multiple points of view, each reflecting a distinct imagination and each more or less capable of comprehending other points of view and how they imagine. Each point of view is constantly being acted out and then modified in response to how others respond. People generally have good intentions, but they get stuck realizing those intentions. Stories stall when dialogue breaks down. People stop hearing others' stories, maybe because those others have quit telling their stories. (...) The narrative ethicist's job is to help people generate new imaginations that can restart dialogues. (shrink)

A person as an ethical being establishes herself/himself through dialogue with others. Dialogue is also an anthropological basis of a woman/man and of her/his growth as a person. The first years of life are particularly decisive. In these years, a young person assimilates the codes necessary to perceive the self, others, and, through them, the whole world. Dialogue is a basic task by which one's personal life is organized and how one acts in a human way. The emotional dimension is (...) more important than the grammatical-symbolic one. Yet, a one-sided socio-cultural development hinders such personal dialogue. This is the very case in totalitarian systems, as well as in the consumer-society. Because of such obstacles, the global society needs a global dialogue to secure the life for future generations. This book examines the challenges of a dialogical development in a global society. (Series: Philosophy of Religion Forum / Forum Religionsphilosophie - Vol. 32). (shrink)

Volume 19, Issue 11, November 2019, Page 71-73.

Dialogue is promoted as a key strategy to ‘solve’ the ‘problem’ of diversity in educational settings. Yet, “[w]hen we select words … We usually take them from other utterances, and mainly from utterances that are kindred to ours in genre, that is in theme, composition or style”. This article problematises the complexities of dialogic engagements with foreigner teachers in educational encounters. Bakhtin’s treatment of polyphonic dialogic encounters provides an analytical frame for explicating the intertextuality of foreigner teacher engagements as not (...) only temporally and culturally, but also individually volatile. The article suggests that dialogic encounters are unpredictably complex, alive and never neutral, and that dialogic engagements can be so fraught with fear that verbal or cross cultural engagements with teacher foreigners must be recognised as risky and dangerous, and not always smooth ‘solutions’ to a ‘problem’. A dual Bakhtinian/kristevan lens expands the analysis to expose the vulnerability of dialogue, through unconscious revelations of teacher subjects that are forever in process. The article culminates in an argument for the crucial importance of a receptive, attentive ethics of care in dialogic engagements with cultural foreigners in educational relationships, to avoid fearful exposure, lifeless dialogue and silence. (shrink)

Javier Muguerza’s Ethics and Perplexity makes a highly original contribution to the debate over dialogical reason. The work opens with a letter that establishes a parallel between Ethics and Perplexity and Maimonides’s classic Guide of the Perplexed. It concludes with an interview that repeatedly strikes sparks on Spanish philosophy’s emergence from its “long quarantine,” as Muguerza puts it. These informal pieces—witty, informative, conversational—orbit the nucleus of the work: a formidable critique of dialogical reason. The result is (...) a volume by turns vivid and profound. (shrink)

Environmental virtue ethics is about how things (nature) matter, and this is explicated through the virtues (character and dispositions of the agent). It has been suggested that human virtue should be informed by what constitutes our flourishing and by what constitutes nonhuman entities flourishing. Our flourishing, in other words, involves recognising their flourishing and autonomy. My purpose in this paper is to elucidate the notion of mutual flourishing through a study on the relational space that a recognising attitude or (...) disposition of a loving and caring subject creates in its interactions with ‘earth others’. (shrink)

Popular culture could be understood as a political battleground where conflicting meanings are inscribed into the “ordinary objects” that constitute that public sphere. This is also true for science fiction television series. This article critically examines how political matters and ethical agencies are represented within The Expanse, a series that takes place within a speculative twenty-fourth century milky way. Firstly, I will situate The Expanse within its generic “system of reference.” Then, I will illustrate how political matters are represented as (...) conjoined with the ethical. While the ethical refers to actions of persons, politics refers to fictional conceptions of what Tristan Garcia’s terms we-ourselves, understood as conflicting and overlapping conceptions of “we.” The conjunction between the political and the ethical in The Expanse is spatiotemporal: the characters, the events they are entangled in, and the spaces that connect discrete events develop through fictional and literal time. I argue that the science fictional representations of “we-ourselves,” and the specific spatiotemporal representational capacities of the television series format, can be understood through the application of Mikhail Bakhtin’s concepts of the chronotope and the dialogic. That is, The Expanse’s we-representations are chronotopic and the refractive rhetoric of television is dialogic. (shrink)

The existence of a plurality of communities, a diversity of norms, and the ultimate contingency of all decisions in modern societies complicates the task of academics and practitioners who wish to be ethical. In this paper, we envisage and articulate a dialogical, communitarian approach to embedding business ethics that requires business ethicists to more reflexively engage with practitioners in working on and representing the normative criteria that people in organisations use to deal with moral dilemmas in business. We (...) promote the idea that business ethicists should not only cross the divide between normative ethics and empirical research, but also take a step beyond the empirical to become more active change agents. As potential exemplars of this approach in practice, we explore how self-critique and cross-disciplinary collaboration in education and teaching might be used by academics to engage current and future business ethicists, as well as managers, in dialogic partnership. In an organisational context, we also propose a three-part approach to embedding reflexive ethics in practice, through dialogic research, debate, and re-presentation of ideas. We contend that our approach has more efficacy than the traditional grand theories of ethics or more focused theories of business ethics, such as Integrated Social Contract Theory; it has the potential to provide more grounded, and therefore more practical, advice to academics, current and future business ethicists, and business practitioners. (shrink)

J. E. Grunig's seminal work on excellence theory and subsequent works by other scholars advance the two-way symmetrical model as a best-practice approach to public relations. In part, two-way symmetry is preferred because of an assertion that it is the most ethical form of practice. However, only within a means-based deontological framework do two-way symmetry and the principle of dialogue emerge as universally ethical. Taking an ends-based utilitarian standpoint makes the potential ethical flaws of two-way symmetry apparent. Issues of moral (...) luck, hegemony, and the limitations of dialogue also pose problems for the moral primacy claims surrounding two-way symmetry. The analysis that follows points toward a need for a more relative and contingent approach to PR ethics, and by extension to PR practice itself. (shrink)

In this article, we argue that a critical examination of epistemological and anthropological presuppositions might lead to a more fruitful use of theory in clinical-ethical practice. We differentiate between two views of conceptualizing ethics, referring to Charles Taylors' two epistemological models: ‘monological’ versus ‘dialogical consciousness’. We show that the conception of ethics in the model of ‘dialogical consciousness’ is radically different from the classical understanding of ethics in the model of ‘monological consciousness’. To reach accountable (...) moral judgments, ethics cannot be conceptualized as an individual enterprise, but has to be seen as a practical endeavor embedded in social interactions within which moral understandings are being negotiated. This view has specific implications for the nature and the role of ethical theory. Theory is not created in the individual mind of the ethicist; the use of theory is part of a joint learning process and embedded in a cultural context and social history. Theory is based upon practice, and serves practical purposes. Thus, clinical ethics support is both practical and theoretical. (shrink)

This work focuses on the issue of an ethical right to life. Its aim is to formulate a persuasive answer the question: What attribute can endow an entity with an ethical right to not have its existence terminated? The issue of an ethical right to life is heavily politicized and divisive in Western societies. The reflections and analyses offered in An Ethical Right to Life contribute a much-needed clarification to the on-going discussion.

This contribution discusses the development of the Data Ethics Decision Aid (DEDA), a framework for reviewing government data projects that considers their social impact, the embedded values and the government’s responsibilities in times of data-driven public management. Drawing from distinct qualitative research approaches, the DEDA framework was developed in an iterative process (2016–2018) and has since then been applied by various Dutch municipalities, the Association of Dutch Municipalities, and the Ministry of General Affairs (NL). We present the DEDA framework (...) as an effective process to moderate case-deliberation and advance the development of responsible data practices. In addition, by thoroughly documenting the deliberation process, the DEDA framework establishes accountability. First, this paper sheds light on the necessity for data ethical case deliberation. Second, it describes the prototypes, the final design of the framework, and its evaluation. After a comparison with other frameworks, and a discussion of the findings, the paper concludes by arguing that the DEDA framework is a useful process for ethical evaluation of data projects for public management and an effective tool for creating awareness of ethical issues in data practices. (shrink)

Successful research of Caribbean signed languages and deaf communities involves negotiating complex communication ethics toward both people and languages. In this article, I ground a call for ethical listening to Caribbean deaf and signing communities in sociolinguistic research that investigated deaf community and sign language boundaries in the Caribbean. I argue that a dialogic ethic that privileges listening is foundational for ethical research with Caribbean deaf and signing communities by discussing two ethical challenges that were central to understanding their (...) narrative ground: the communicative construction of categories of linguistic membership and advocacy of social justice and human rights. (shrink)

A dialogic commentary on the ethics of the sages (tractate avot).

In the face of forced migrants’ urgent needs and ongoing human rights violations endured within and across borders, scholars note the ‘dual imperative’ (Jacobsen and Landau 2003) of documenting these realities while also responding through humanitarian advocacy and/or political activism. This article documents one such experience, that is, an action research process that began with the first author’s accompaniment of Central American asylum-seeking mothers and children in Boston and included witnessing to and documenting these mothers’ narratives in a context of (...) systemic injustice, while contributing to the creation of a humanitarian grassroots network. The latter supported migrants’ needs while advocating for their right to asylum. Reflecting on these experiences, we explore how research that creates knowledge while acting in the world, demands what we herein describe as feminist activist scholarship grounded in dialogic relationality and compassionate care. The latter moves beyond empathetically feeling for or documenting the suffering of others, towards mutual accompaniment to engage in concrete actions to alleviate that suffering. The dialogic relationships of care in which scholars accompany and act with those at the margins have the potential to transform conventional, post-positivist knowledge production strategies from distancing or objectifying processes towards mutual accompaniment and activist scholarship. (shrink)

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)

This paper discusses the positions held by two opposing camps—the traditionalists and the positivists regarding the presence or absence of ethics in Indian philosophy. It subsequently offers a way ahead of the impasse where I consider some inputs inherent in the method of dialogue in pre-modern Indian philosophy for imagining an ethics of and ethics for plurality. Such an ethics, I argue, cannot be imagined without involving the category of ‘Other,’ which has otherwise remained elusive in (...) the Indian philosophical debates. The diverse nature of Indian societies demands Other-centric ethics to assess and evaluate the enduring moral crisis pervading contemporary times. (shrink)

In this essay I examine Julia Kristeva’s transgressive body of work as a strategic embodiment of, and argument for, an ethical orientation towards otherness predicated on the image of divided subjectivity identified by Jacques Lacan but powerfully re-theorised as dialogic by Kristeva. I focus on what is, for Kristeva, a stylistically unique essay – “Stabat Mater” – which examines a number of institutional discourses about motherhood from the western philosophical, religious, and psychoanalytical traditions, and simultaneously subverts them with a parallel (...) discourse (and enactment) ostensibly by an actual mother. The text itself, I argue, can be read as a performance of dialogic subjectivity and of Kristeva’s conception of maternality, which implies a radical ethical imperative – termed “herethics” – towards alterity. I propose that this herethical model might heuristically inform current debates regarding the ethical orientations of the study of religions as an academic field. (shrink)

The role of social media as a vital component in an effective public relations plan has expanded strategic communication into digital space. Despite the rapid advancements of public relations opportunities within social media such as the blogosphere, guidelines for a prudent entry into this often personalized online territory are difficult to locate. This article extends beyond individual relationships characteristic of public relations practitioner-blogger discourse and promotes a dialogic approach to blogger outreach ethics. It ends with several recommendations for public (...) relations practitioners seeking to facilitate dialogic civility within their own blogger engagement efforts. (shrink)

Introducing Dialogic Pedagogy presents some of the ideas of Russian philosopher Mikhail Bakhtin concerning dialogism in a way that will engage and inspire those studying early childhood education. By translating the growing body of dialogic scholarship into a practical application of teaching and learning with very young children, this book provides readers with alternative ways of examining, engaging and reflecting on practice in the early years to provoke new ways of understanding and enacting pedagogy. This text combines important theoretical ideas (...) with a practical application to support practitioners who are keen to promote creativity and agency through ethical self-other relations. It provides unique insights into the amazing world of the youngest child, and offers enriched understandings of the profound impact of adults in their journey of becoming (or bildung). Key points covered include: Investigating dialogic philosophy and its application to early childhood education, with an emphasis on notions of justice, democracy, ethics and answerability Considering the relationship between dialogism and pedagogical approaches Theorising a range of approaches to relevant early childhood practice, as pedagogy This accessible and readable guide offers sound theoretical principles with practical suggestions for early years' settings. The book is supplemented by an extensive online video resource website that will bring these revolutionary ideas to life.. (shrink)

Volume 20, Issue 3, March 2020, Page 42-44.

Dialogical ethics are a procedural alternative to substantive ethics such as consequentialism, deontology, principlism, casuistry, virtue ethics and care ethics. Dialogical ethics are procedural in that they do not establish goods in advance, unlike substantive ethics, but rather determine goods through a procedure enacted by the actual parties involved (although some substantive notion of justice may still be required); and they are dialogical in that the procedure is that of dialogue, involving (...) both empathic critical discussion and negotiation. A fundamental tenet of dialogical ethics may be the use of appropriate rules of order regulating dialogue among the parties involved. Some of the central characteristics of such rules of order are that they are reciprocally regulated by dialogue, that they override other ethical considerations, and that they institute empathic critical discussion and negotiation within the ethical dialogue. Dialogical bioethics are the application of dialogical ethics to ethical problems in medicine. The approach of dialogical bioethics has proven fruitful for resolving bioethical problems such as that of medical futility, where approaches of substantive ethics have reached an impasse. There is room for further study of special challenges within dialogical bioethics, such as the incompetence of some involved parties, conflicts of interests of third parties, and the cost-effectiveness of this ethical approach. (shrink)