This comprehensive account of the concept and practices of deduction is the first to bring together perspectives from philosophy, history, psychology and cognitive science, and mathematical practice. Catarina Dutilh Novaes draws on all of these perspectives to argue for an overarching conceptualization of deduction as a dialogical practice: deduction has dialogical roots, and these dialogical roots are still largely present both in theories and in practices of deduction. Dutilh Novaes' account also highlights the deeply human and in fact social nature (...) of deduction, as embedded in actual human practices; as such, it presents a highly innovative account of deduction. The book will be of interest to a wide range of readers, from advanced students to senior scholars, and from philosophers to mathematicians and cognitive scientists. (shrink)

May God may be understood and referred to as a “person”? This is a live debate in contemporary theological and philosophical circles. However, despite the attention this debate has received, the vital question of how to account for God’s trinitarian nature has been mostly overlooked. Due to trinitarian concerns about the unqualified use of “person” as an analogy for the Godhead, I intervene in this debate with a two-fold proposal. The first is that proponents of using a person as an (...) analogy for the Godhead will be better served by using a psychologically informed analogy of a “self” instead. In particular, the Dialogical Self model of a person holds much promise. In what follows, I argue that the “Dialogical Self Analogy” for the Godhead is more likely to uphold God’s trinitarian nature, avoid trinitarian confusion and related problems than “person” analogies do. The primary benefit of speaking of God as a Dialogical Self is that it offers a psychologically modelled analogy for God, whilst avoiding the language of person, yet strongly taking into account God’s trinitarian nature. This has the important benefit of preserving the concept and language of “person” for the trinitarian persons, and hence avoiding the linguistic, conceptual and ecumenical confusion that arises when referring to the Godhead as a person. The strength of using the model and language of a Dialogical Self as an analogy for the Godhead is demonstrated by showing its compatibility with Erickson’s criteria for describing the Trinity. (shrink)

Based on Buber’s dialogic philosophy, ideas from the ethics of dialogue and politeness theory, we analyze letters written by members of an Israeli organization named Besod Siach – who come from both the left and right wings, are both religious and secular, who decided to broaden and deepen the dialogue between different groups in Israeli society against the backdrop of the polarization, alienation and violence threatening the state’s integrity and democratic foundations.

This article explores two central notions of ‘dialectics’ and ‘dialogics’ based on the work of Vygotsky and Bakhtin respectively, as well their varying interanimations within Stalin-Marxist Russian societyIt is proposed that these two positions are incommensurably located alongside one another in contemporary education. I argue that Bakhtin offers diametrically oppositional educational provocations to those of Vygotsky.The implications of these interpretations will be explored with consideration of their underlying philosophical incompatibilities and contradictions, as well as the opportunities such a consideration (...) pose for educational practice today. (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)

The increasing incidence of ‘trafficking’ has added an incontestably disturbing dimension to the contestable nature of a ‘non-trafficked’ UK sex industry. Men who buy sex remain under-researched, though some studies have indicated ambivalence within men's attitudes. This study combines a critical discursive psychology in support of dialogical self theory. Secondary data, from prominent UK media resources, were analysed using Edley's method of combining ‘interpretative repertoires’, ‘ideological dilemmas’ and ‘subject positions’. Contrasting discursive practices indicative of wider ideological conflict were found. Discursive (...) concepts were ‘mapped’ onto Hermans and Hermans-Konopka's ‘I-positions’ to explore how these potentially dilemmatic positions might be understood in terms of identity production. The function of ‘uncertainty’, particularly salient with the increasing complexity of globalisation, was considered a factor in how men's identities might be limited by the current discursive space. A ‘dialogical’ model of self is introduced as a framework for understanding how men who buy sex might take up new, inclusive, positions. A corollary is reflected upon; that researchers, activists and buyers alike, who remain ideologically inflexible, may be sustaining the conditions for coercion through their contribution to the discursive conflict. The synthesis of discursive and dialogical analytical tools is recommended for investigating the production of selves in contested spaces. (shrink)

The paper argues that much of the difficulty with making progress on the issue of the normativity of logic for thought, as discussed in the literature, stems from a misapprehension of what logic is normative for. The claim is that, rather than mono-agent mental processes, logic in fact comprises norms for quite specific situations of multi-agent dialogical interactions, in particular special forms of debates. This reconceptualization is inspired by historical developments in logic and mathematics, in particular the pervasiveness of such (...) dialogical conceptions in the early days of logic in ancient Greece. The multi-agent, dialogical perspective then allows for the formulation of compelling 'bridge principles’ between the relation of logical consequence and dialogical normative principles, something that is notoriously difficult to achieve in a mono-agent setting pertaining exclusively to thought and belief. The upshot is also that the truth-preserving rules of logic generally do not have a primary normative bearing on mono-agent mental processes, and in this sense the paper sides with Harman's critique of the idea that logic has a normative import for thought and belief. (shrink)

Dialogic: Education for the Digital Age argues that despite rapid advances in communications technology, most educational research still relies on traditional approaches to education, built upon the logic of print, and dependent on the notion that there is a single true representation of reality. In practice, the use of the Internet disrupts this traditional logic of education by offering an experience of knowledge as participatory and multiple. The challenge identified in Wegerif's text is the growing need to develop a new (...) understanding of education that will encourage us to provide new policies, and hold the potential to transform educational pedagogy and meet the realities of the digital age. This new logic of education is dialogic and characterises education as learning to learn, think and thrive in the context of working with multiple perspectives and ultimate uncertainty. The book builds upon the simple contrast between observing dialogue from an outside point of view, and participating in a dialogue from the inside, before pinpointing an essential feature of dialogic: the gap or difference between voices in dialogue which is understood as an irreducible source of meaning. Each chapter of the book applies this dialogic thinking to a specific challenge facing education, re-thinking the challenge and revealing a new theory of education. Areas covered in the book include: - dialogical learning and cognition - dialogical learning and emotional intelligence - educational technology, dialogic 'spaces' and consciousness - global dialogue and global citizenship - dialogic theories of science and maths education. (shrink)

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)

In this paper, I shall show how Heidegger’s notions of Dasein’s “Being-with” (Mitsein), “discourse” (Rede), and “solicitude” (Fursorge) illustrate how he has a conception of the dialogical in Being and Time. There are at least three advantages to proposing that Heidegger is a dialogist in Being and Time. First, this paradigm offers an alternative, and more perspicuous, vocabulary for describing the discursive nature of Dasein’s Being-in-the-world as a Being-with others. Second, it provides a better way of recognizing and understanding the (...) normative dimensions of “solicitude.” And third, it helps to underscore the ineliminable sociality of Dasein’s understanding of itself and of others, such that its identity remains social even in the seemingly individualizing initial moment of becoming authentic. (shrink)

This paper is predicated on the understanding that clinical encounters between clinicians and patients should be seen primarily as inter-relations among persons and, as such, are necessarily moral encounters. It aims to relocate the discussion to be had in challenging medical decision-making situations, including, for example, as the end of life comes into view, onto a more robust moral philosophical footing than is currently commonplace. In our contemporary era, those making moral decisions must be cognizant of the existence of perspectives (...) other than their own, and be attuned to the demands of inter-subjectivity. Applicable to clinical practice, we propose and justify a Habermasian approach as one useful means of achieving what can be described as dialogic consensus. The Habermasian approach builds around, first, his discourse theory of morality as universalizable to all and, second, communicative action as a cooperative search for truth. It is a concrete way to ground the discourse which must be held in complex medical decision-making situations, in its actual reality. Considerations about the theoretical underpinnings of the application of dialogic consensus to clinical practice, and potential difficulties, are explored. (shrink)

This study examines how evidence is used differently in argumentative discourse compared to individual arguments. Applying a 1×2 crossover study design, 37 secondary school students were asked either to discuss a social issue with their partner before individually writing an essay outlining their opinion or, vice versa, first to discuss and then to write. As background information, they were provided with pieces of evidence with different levels of quality. Dialogs and essays were analyzed regarding (a) the type of evidence and (...) (b) the way evidence was used. Results showed that in their essays students referred more often to the pieces of evidence provided to them (shared evidence). In contrast, they used evidence more often to address the opposing viewpoint in dialogs by incorporating it in a more elaborated (clearer) line of reasoning. Findings suggest that dialogues are a more effective tool than individual writing production, and the study provides first hints regarding how to design curricula that will encourage students to use evidence in a more sophisticated way in their argumentation. (shrink)

The notions of burden of proof and presumption are central to law, but as noted in McCormick on Evidence, they are also the slipperiest of any of the family of legal terms employed in legal reasoning. However, recent studies of burden of proof and presumption (Prakken et al. 2005; Prakken and Sartor 2006). Gordon et al. (2007) offer formal models that can render them into precise tools useful for legal reasoning. In this paper, the various theories and formal models are (...) comparatively evaluated with the aim of working out a more comprehensive theory that can integrate the components of the argumentation structure on which they are based. It is shown that the notion of presumption has both a logical component and a dialectical component, and the new theory of presumption developed in the paper, called the dialogical theory, combines these two components. (shrink)

This article examines the concept of the so-called dialogical self. This theory is based on the pragmatism of George Herbert Mead and the work of Mikhail Bakhtin on dialogicality. This article explains that the dialogical theory view the other not as external to self, but as part of the self and constitutive of it. It also introduces the notion of positioning as a further articulation of the dialogical self situated in time and space. The idea is that the self is (...) not organized around one centre or core, but distributed over social relations. (shrink)

Probing into the fundamentals of any phenomenon, we come upon a secret in the very moment of its inception - a bond with the multiplicity of the world. If anything in our world is detached from its foundations, this ontological lifeline is severed - being and Being are confounded. The ontic preexists language, it pre-empts all conceptualization. The world is in flux and lies always beyond the confines of any system; something of it always escapes. Only when this is conceded (...) can beginning begin, only then can we set about the work of phenomenalizing our world; only then is it possible to seek answers to questions such as "Who am I?", "And you?", "What is the nature of responsibility, reflection, dialogicity and intersubjectivity?" Perhaps after all some notion can be netted in. (shrink)

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...

The dialogical approach to paraconsistency as developed by Rahman and Camielli ([1]), Rahman and Roetti ([2]) and Rahman ([3], [4] and [5]) suggests a way ofstudying the dynamic process ofarguing with inconsistencies. In his paper on Paraconsistency and Dialogue Logic ([6]) Van Bendegem suggests that an adaptive version of paraconsistency is the natuml way of capturing the inherent dynamics of dialogues. The aim of this paper is to develop a fomulation of dialogical paraconsistent logic in the spirit of an adaptive (...) approach and 'Which explores the possibility of eliminating inconsistencies by tœans oflogicalpreference stmtegies. (shrink)

In this paper, a critical discussion is made of the role of entailments in the so-called New Paradigm of psychology of reasoning based on Bayesian models of rationality (Elqayam & Over, 2013). It is argued that assessments of probabilistic coherence cannot stand on their own, but that they need to be integrated with empirical studies of intuitive entailment judgments. This need is motivated not just by the requirements of probability theory itself, but also by a need to enhance the interdisciplinary (...) integration of the psychology of reasoning with formal semantics in linguistics. The constructive goal of the paper is to introduce a new experimental paradigm, called the Dialogical Entailment task, to supplement current trends in the psychology of reasoning towards investigating knowledge-rich, social reasoning under uncertainty (Oaksford and Chater, 2019). As a case study, this experimental paradigm is applied to reasoning with conditionals and negation operators (e.g. CEM, wide and narrow negation). As part of the investigation, participants’ entailment judgments are evaluated against their probability evaluations to assess participants’ cross-task consistency over two experimental sessions. (shrink)

The first-person access to the self has been widely recognized by philosophers. But a competing idea arises, challenging the first-person givenness, from those who argue that self-interpretation and self-knowledge are acquired through the third-person perspective. I argue that these two dichotomous perspectives of the self can be mediated by the second-person perspective through dialogical semiosis of narrative. Peirce’s semiotic perspective on the self emphasizes the role of a semiotic subject that participates in sign processes as an interpreting agent. In this (...) sense, the concept of self is acquired through semiosis of narrative and at the same time it is interpreted in narrative world, taking the role of character. It is character which makes a person identifiable as a person, since character is not substance but quality as a recognized pattern or type through time, which becomes a habit of act and thought, thus forming personal identity. Within this context, I argue that from the first-person perspective a deliberate subject of self as “subjective I” and from the third-person perspective a dynamic object of self as “objective I” are mediated by the relationship between self and other as an imaginary relation in narrative world, just like an imaginary line of identity, connecting word with thing. From the second-person perspective, oneself as another forms teridentity (co-identity) in textual world. I shall illustrate the interlock between the semiotic self and narrative identity through Peirce’s semiotic approach to the self and Ricoeur’s theory of narrative identity, analyzing the filmic narrative text of Burning (2018). (shrink)

A growing conceptual and empirical literature is advancing the idea that language extends our cognitive skills. One of the most influential positions holds that language – qua material symbols – facilitates individual thought processes by virtue of its material properties (Clark, 2006a). Extending upon this model, we argue that language enhances our cognitive capabilities in a much more radical way: the skilful engagement of public material symbols facilitates evolutionarily unprecedented modes of collective perception, action and reasoning (interpersonal synergies) creating dialogically (...) extended minds. We relate our approach to other ideas about collective minds ( Gallagher, 2011, Theiner et al., 2010 and Tollefsen, 2006) and review a number of empirical studies to identify the mechanisms enabling the constitution of interpersonal cognitive systems. (shrink)

The historical emphasis of medical ethics, based on substantive frameworks and principles derived from them, is no longer seen as sufficiently sensitive to the moral pluralism characteristic of our current era. We argue that moral decision-making in clinical situations is more properly derived from a process of dialogic consensus. This process entails an inclusive, noncoercive, and self-reflective dialogue within the community affected. In order to justify this approach, we make two claims—the first epistemic, and the second normative. The epistemic claim (...) follows from Habermas’ “ways” of knowing. We argue that the dialogue emanating from this episteme focuses on the relevant facts about the patient, as well as on the values attached to these facts, thus allowing facts and their meanings to serve as the basis for reflective action appropriate to the circumstances. The normative claim follows from Habermas’ discourse theory of morality and communicative action. It determines that clinical decision-making should be approached from the perspective of the actual reality of people in their situation of illness, set in their socio-cultural background, and hence be grounded in the second-person perspective. Relocating ethical decision-making from a monological space into one characterized by dialogue is especially appropriate to the clinical encounter. (shrink)

Intersubjectivity refers to the variety of possible relations between perspectives. It is indispensable for understanding human social behaviour. While theoretical work on intersubjectivity is relatively sophisticated, methodological approaches to studying intersubjectivity lag behind. Most methodologies assume that individuals are the unit of analysis. In order to research intersubjectivity, however, methodologies are needed that take relationships as the unit of analysis. The first aim of this article is to review existing methodologies for studying intersubjectivity. Four methodological approaches are reviewed: comparative self-report, (...) observing behaviour, analysing talk and ethnographic engagement. The second aim of the article is to introduce and contribute to the development of a dialogical method of analysis. The dialogical approach enables the study of intersubjectivity at different levels, as both implicit and explicit, and both within and between individuals and groups. The article concludes with suggestions for using the proposed method for researching intersubjectivity both within individuals and between individuals and groups. (shrink)

In the current climate of high-stakes testing and performance-based accountability measures, there is a pressing need to reconsider the nature of teaching and what capacities one must develop to be a good teacher. Educational policy experts around the world have pointed out that policies focused disproportionately on student test outcomes can promote teaching practices that are reified and mechanical, and which lead to students developing mere memorisation skills, rather than critical thinking and conceptual understanding. Philosophers of dialogue and dialogic teaching (...) offer a different view of teaching, one that counters mechanical, transmissive or ‘monologic’ teaching. In this paper, I seek to extend the notion of dialogic teaching as a method of supporting social and moral learning processes. Specifically, my focus is on answering the question: What capacities must a teacher have to engage students dialogically? Drawing on Paulo Freire and other contemporary philosophers, I examine dialogic interaction as involving a way of ‘being with learners’ and put forth three teacher capacities necessary for dialogic teaching: self-critique, narrativity and building community. I then examine further what is concretely entailed in the practice of dialogic teaching using research in educational psychology. I aim to highlight how dialogic teaching, unlike monologic teaching, involves the teacher's active ability to support learners’ identification and exploration of their own blind spots—that is, the limits of knowledge and ability—and those of others. Following this, I consider implications of my discussion for international policy on teacher assessment. I close the paper with considerations for future research on teacher capacity and teacher evaluation. This paper contributes to our understanding of teacher capacity and the nature and aims of good teaching. (shrink)

This essay is my synopsis of the political philosophy of Charles Taylor with special reference to the central role of dialogue in his work. This includes dialogical relations with oneself, with others, with the natural world and with the spiritual dimension of life. Taylor has written many books on the history of these relationships in the West.

This paper discusses the compatibility of authority and autonomy. It makes a distinction between 'deference authority', and 'dialogic authority', which is proposed as an understanding of authority with three advantages over undifferentiated accounts. First, 'dialogic authority' is better able to reconcile autonomy with authority. Secondly, it provides conceptual space for accountability, space diminished or excluded by deference authority. Thirdly, it captures the experience of authority-subjects attempting to preserve autonomy.

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 36.1 (2003) 48-76 [Access article in PDF] Dialogic Characteristics of Philosophical Discourse:The Case of Plato's Dialogues 1 Frédéric Cossutta The dialogic is increasingly acknowledged as a fundamental factor in the study of human language, a factor that transcends its explicit presence in dialogue. Habermas and Apel are examples of philosophers who do not think of the dialogic as subordinate to the monologic, an approach to reflexive (...) consciousness inherited from Cartesianism; they also invest it with a constitutive dimension when they demonstrate its foundational role in knowledge and ethics. In their eyes, dialogue does not so much constitute ordinary human activity as create the conditions of its possibility. Thus with Apel this pragmatic dimension becomes transcendental, a dimension logically independent of the social or historical circumstances within which it is brought to bear, and one that is capable of playing the role of ideal regulator in the establishment of any community that is authentically human.My aim in this paper is to investigate the role that this dialogic dimension plays in philosophical discourse. If it is constitutive, and not derived, as Habermas and Apel claim, then it should be found at work in the history of philosophy. Indeed a number of philosophers and historians of philosophy have recently claimed an implicit dialogicity at the core of Descartes's Meditations, although these are actually presented in the form of a soliloquy (cf. Jacques 1979; Beyssade and Marion 1994; Bouvier 1996). But while it is true that every philosophy exhibits interdiscursive and intertextual dimensions even at the moment that it attempts to efface all traces of this interplay to present itself as a closed system, may we not question this dialogical property as constitutive of philosophical discourse as such? Philosophers who present their doctrines in the form of dialogues often use this form merely for the purposes of polemic, refutation, or instruction. There is, however, one famous exception: Plato, whose philosophy [End Page 48] is developed for the most part through a series of fictional dialogues, to which his talent gives an intrinsic "literary" quality. We thus have a case in which we can justifiably examine the philosophical value of the dialogue form. Historians of philosophy usually claim that the elements of his dialogues are no more than expressions of an underlying and constitutive dialectical dimension, though there is some dissent. 2 But I shall show that all of the elements of the dialogues, even the prologues and the settings, play a role that is intrinsically philosophical. Studying these elements will enable us to reveal the philosophical status of the dialogical dimension.I shall consider three hypotheses: (1) Though Plato's dialogues are literary rather than actual, their form cannot be reduced to the empty shell for an otherwise purely monological thought; there is an effective dialogism at work in both the early and the later Dialogues. This statement can be more easily accepted if it is recalled that philosophical activity for Plato consists of dialegsthai (Dixsaut 1985). 3 (2) In Plato, in effect, dialogue constitutes philosophical speech itself. The link between dialogue as a way of embodying doctrine and dialectics as an expression of the process of thought is intrinsic and necessary. Insofar as this link is necessary, dialogic activity cannot be characterized as an empirical practice of conversation, nor can it be reconstructed as a literary genre; rather, it is informed throughout by a philosophical theory whose explanation it makes generally available. (3) As a consequence, dialogic interplay at work in the Dialogues follows pragmatic rules that are not empirical in nature but possess a transcendental dimension and require ethical presuppositions. A parallel may thus be drawn between the Platonist conception of dialogue and the theory developed by Karl Otto Apel as "transcendental pragmatics" (1987 and 1994). This last point I shall dwell upon at length. Plato's Dialogues: Dialogism or hidden monologism? Paradoxically, the very thinkers who regard language as constitutively dialogic refuse to see this dialogism in Plato. It is true that at first sight the Platonic dialogues seem to turn the... (shrink)

Ascribing autonomous status to agents is a valuable practice. As such, we ought to care about how we engage in practices of autonomy ascription. However, disagreement between first-personal experiences of an agent's autonomy and third-personal determinations of their autonomy presents challenges of ethical and epistemic concern. My view is that insights from a dialogical rather than nondialogical account of autonomy give us the resources to combat the challenges associated with autonomy ascription. I draw on Andrea Westlund's account of dialogical autonomy—on (...) which autonomy requires a dialogical disposition to hold oneself answerable to external critical perspectives—to make my case. (shrink)

This paper contrasts three non-skeptical ways of explaining and reconciling political struggles: monologue, instrumental dialogue, and a comparative dialogical approach promoted by Charles Taylor and James Tully. It surveys the work of Taylor and Tully to show three particular family resemblances: their emphasis on practice, irreducible diversity, and periodic reconciliation. These resemblances are evident in the way they employ dialogical approaches to explain struggles over recognition and distribution. They describe these as dialogical actions, and suggest that a form of dialogical (...) comparison might reconcile their various contested demands. (shrink)

Adolescent gender-based violence prevention and sexuality education is a topic of current concern given the increasing numbers of violence directed at girls. International organizations indicate that one in three girls aged 15 to 19 have experienced gender-based violence in their sexual relationships that this risk may be as much as 3–4 times higher for girls with disabilities. Following the good results obtained in the research project “Free_Teen_Desire” led by the University of Cambridge and funded by the Marie Curie Actions Program (...) in the prevention of gender violence in adolescents through Dialogic Feminist Gatherings, the aim of study is to analyze Its transfer and impact on adolescent girls with intellectual disabilities. The DFGs are here understood as generators of a more dialogic environment for girls in general and we wonder if and how It is extended to the context of girls with disabilities. Thus, the research takes the form of a case study with a communicative approach on a DFGs. The intervention is carried out in a special school located in Valencia during the 2018–2019 and 2019–2020 academic years with a group of 19 non-mixed female students, female teachers, and the mother of one of the students. The study analyzes which are the transfer criteria to incorporate the DFGs in a special education context and what is their impact on the prevention of gender violence in girls with disabilities. The data collection techniques consist of two in-depth interviews, analysis of the field diary of 24 intervention sessions and a focus group with seven teachers. It is demonstrated that DFGs are successfully transferred to the special education context of the case study. The results show how contexts of safety, solidarity and friendship are generated which protect adolescent girls with disabilities from relationships with gender violence. (shrink)

Dialogical Logic Dialogical logic is an approach to logic in which the meaning of the logical constants and the notion of validity are explained in game-theoretic terms. The meaning of logical constants like “and”, “or”, “implies”, “not”, “every”, and so forth, is given in terms of how assertions containing these logical constants can … Continue reading Dialogical Logic →.

I suggest that our dialogical encounters with our fellow creatures furnish the experiential ground of ethical action with respect to them. Unfortunately, this ground is seldom realized or recognized in our society; our capacity for ethical action remains unmoored from its animating sources. Yet despite our habitual inattentiveness, nature’s creatures may still grace us with their presence in dialogue. The works of Martin Buber and Henry Bugbee provide the theoretical framework within which I attempt to work through these ideas and (...) interpret their ethical significance in the context of personal experience. (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 present a new proof of soundness/completeness of tableaux with respect to dialogical games in Classical First-Order Logic. As far as we know it is the first thorough result for dialogical games where finiteness of plays is guaranteed by means of what we call repetition ranks.

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)

1713 erschien in London "Drei Dialoge zwischen Hylas und Philonous" von George Berkeley.

The concept of the dialogical soul proposed by Joseph Ratzinger is a contemporary attempt to describe the anthropology of humanity in terms of basic, fundamental theological concepts. Epistemological approach of the dialogic soul is not about the division, but co-existence in the concept of humanity significantly different anthropological concepts. Modern neuroscience, although following completely different paths of knowing is currently concerning an important issue "of the embodied mind". Such a holistic effort to discover the truth about the man, though carried (...) out on completely different epistemological platforms, however, have some points in common. The difficulty in finding a common language for the dialogue in this field can be overcome and lead to dialogue, which is extremely difficult but doable. We must, however, at the beginning formulate certain fundamental axioms that define class concepts used in different areas of scientific activity. The concept of dialogical soul of Ratzinger’s now exceeds the barrier of scientific paradigms axioms. It does not stop on the vision of human oneself, but recognition of one in the area of relationships and makes room for a substantial dialogue with the world of modern science. (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.

Inner speech has been shown to vary in form along several dimensions. Along condensation, condensed inner speech forms have been described, that are supposed to be deprived of acoustic, phonological and even syntactic qualities. Expanded forms, on the other extreme, display articulatory and auditory properties. Along dialogality, inner speech can be monologal, when we engage in internal soliloquy, or dialogal, when we recall past conversations or imagine future dialogues involving our own voice as well as that of others addressing us. (...) Along intentionality, it can be intentional (when we deliberately rehearse material in short-term memory) or it can arise unintentionally (during mind wandering). We introduce the ConDialInt model, a neurocognitive predictive control model of inner speech that accounts for its varieties along these three dimensions. ConDialInt spells out the condensation dimension by including inhibitory control at the conceptualization, formulation or articulatory planning stage. It accounts for dialogality, by assuming internal model adaptations and by speculating on neural processes underlying perspective switching. It explains the differences between intentional and spontaneous varieties in terms of monitoring. We present an fMRI study in which we probed varieties of inner speech along dialogality and intentionality, to examine the validity of the neuroanatomical correlates posited in ConDialInt. Condensation was also informally tackled. Our data support the hypothesis that expanded inner speech recruits speech production processes down to articulatory planning, resulting in a predicted signal, the inner voice, with auditory qualities. Along dialogality, covertly using an avatar’s voice resulted in the activation of right hemisphere homologues of the regions involved in internal own-voice soliloquy and in cerebellar deactivation, consistent with internal model adaptation. Switching from first-person to third-person perspective resulted in activations in precuneus and parietal lobules. Along intentionality, compared with intentional inner speech, mind wandering with inner speech episodes was associated with greater bilateral inferior frontal activation and decreased activation in left temporal regions. This is consistent with the reported subjective evanescence and presumably reflects condensation processes. Our results provide neuroanatomical evidence compatible with predictive control and in favor of the assumptions made in the ConDialInt model. (shrink)

According to Douglas Walton, the concept of presumption relates to both logical and dialogical components. Logically, a presumption is the conclusion of a presumptive defeasible inference. Dialogically, the function of a presumptions to shift the burden of proof to the respondent in order to move the dialogue forward when the proponent, due to an objective lack of evidence, cannot present a sufficiently persuasive proposition. Presumptive status, assigned only at the argumentation stage of dialogue, is provisional: a particular presumption stands until (...) further counter-indications are found. This paper points out some possible difficulties pertaining to Walton’s dialogical model of presumption. Firstly, once a presumption's typical practical function is made precise, Walton’s idea of presumption starts to lose its conceptual cohesion, thereby becoming applicable in the opening stage of dialogue, as well. Secondly, cohesion is lost also in practical contexts, since Walton's "seat belts" example might indicate that presumptions are not evidentially defeasible if the practical stakes are raised high enough. Most importantly, contextual evaluation may reveal that presumptions do not shift the burden of proof in any specific or genuine way. (shrink)

This paper argues that adopting a particular dialogical account of logical consequence quite directly gives rise to an interesting form of logical pluralism, the form of pluralism in question arising out of the requirement that deductive proofs be explanatory.

Classically, we have treated talk of such things as meaning, understanding, and thinking, etc., as raising problems about mental states assumed to exist inside people's heads. And in our philosophical inquiries, we have sought determinate in-principle solutions to these problems. In the dialogical, relational-responsive view of language use presented here — influenced by Wittgenstein, Bakhtin, and Voloshinov — a very different view of such talk is presented. Our 'inner lives' are not hidden 'inside' us, but are 'displayed' out 'in' the (...) unfolding, living encounters spontaneously occurring between us and the others around us as we live out our lives. (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)

The objective in this paper is to demonstrate the indispensability of Peirce’s double consciousness to foster abductive reasoning, so that internal/external dialogue inform the worthiness of hunches. These forms of dialogue establish a mental give-and-take forum in which novel meanings/effects are particularly highlighted and noticed. Such attentional shifts are compelled by surprising states of affairs within the beholder’s internal, interpretive competencies, or from external factors (pictures, gestural or linguistic performatives). The dialogic nature of these signs pre-forms operations not possible non-dialogically; (...) they command, interrogate, or suggest alterations to established conduct/beliefs in contexts in which propositional/argumentative conflicts are obviated. This inquiry proposes experimental methodologies to measure when double consciousness (via private/inner speech) mediates hypothesis-making. Vygotsky’s conflict of motive at four distinct developmental stages constitutes the foundation for the proposed experiments. Designs draw upon Vygotsky’s ‘double stimulation’ paradigms that force decision-making processes when conflicts of motive surface. Paradigms include forced imitation of one model while ignoring another (imitating bear, not dragon), and altering a visual array to depict logical sequencing accurately (the “Cycles Test”; “The Odd One Out”). These conflicts require children to change their conduct/beliefs to accommodate to atypical states of affairs. (shrink)

This article argues that children represent one vanguard of an emergent shift in Western subjectivity, and that adult-child dialogue, especially in the context of schooling, is a key locus for the epistemological change that implies. Following Herbert Marcuse's invocation of a ‘new sensibility’, the author argues that the evolutionary phenomenon of neoteny—the long formative period of human childhood and the pedomorphic character of humans across the life cycle—makes of the adult-collective of school a primary site for the reconstruction of belief. (...) After exploring child-adult dialogue more broadly as a form of dialectical interaction between what Dewey called ‘impulse’ and ‘habit’, three key dimensions of dialogic schooling are identified, all of which are grounded in a fourth: the form of dialogical group discourse called community of philosophical inquiry (CPI), which is based on the problematisation and reconstruction of concepts through critical argumentation. As a discourse-model, CPI grounds practice in all of the dialogic school's emergent curricular spaces, whether science, mathematics, literature, art, or philosophy. Second, it opens a functional space for shared decision-making and collaborative governance, making of school an exemplary model of direct democracy. Finally, CPI as a site for critical interrogation of concepts encountered in the curriculum (e.g. ‘alive’, ‘justice’, ‘system’, ‘biosphere’) and as a site for democratic governance leads naturally to expression in activist projects that model an emergent ‘new reality principle’ through concrete solutions to practical problems on local and global levels. (shrink)

Parental reading to young children is well-established as being positively associated with child cognitive development, particularly their language development. Research indicates that a particular, “intersubjective,” form of using books with children, “Dialogic Book-sharing”, is especially beneficial to infants and pre-school aged children, particularly when using picture books. The work on DBS to date has paid little attention to the theoretical and empirical underpinnings of the approach. Here, we address the question of what processes taking place during DBS confer benefits to (...) child development, and why these processes are beneficial. In a novel integration of evidence, ranging from non-human primate communication through iconic gestures and pointing, archaeological data on Pre-hominid and early human art, to experimental and naturalistic studies of infant attention, cognitive processing, and language, we argue that DBS entails core characteristics that make it a privileged intersubjective space for the promotion of child cognitive and language development. This analysis, together with the findings of DBS intervention studies, provides a powerful intellectual basis for the wide-scale promotion of DBS, especially in disadvantaged populations. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Dialogic and the Aesthetic:Some Reflections on Theatre as a Learning MediumAnthony Jackson (bio)A Doll's House will be as flat as ditchwater when A Midsummer Night's Dream will still be as fresh as paint; but it will have done more work in the world; and that is enough for the highest genius, which is always intensely utilitarian.— George Bernard Shaw, "The Problem Play"1People have tried for centuries to use (...) drama to change people's lives, to influence, to comment, to express themselves. It doesn't work. It might be nice if it worked, but it doesn't. The only thing dramatic form is good for is telling a story.—David Mamet, A Whore's Profession2These two assertions, some 100 years apart, were of course meant to be contentious—but they do point to one of the recurring questions about the role that theatrical art plays in modern Western culture and nicely encapsulate the contrasting claims made by practitioners and critics alike for the "work in the world" that drama can do. On the one hand, it is argued that what is conventionally thought of as great dramatic art—while it may be imaginatively rich, aesthetically compelling, and "timeless" in its appeal—will not achieve the social impact that plays such as A Doll's House have done. Such plays have a different function. They can be directly useful to us in the "real world" beyond the theatre walls, perhaps capable of influencing that world or at least influencing the way we think about and operate in the world—but they may not, consequently, have much shelf life. A Doll's House, of course, obstinately refuses to leave both shelf and stage but in this respect may be an exception that proves the rule; the vast majority of "interventionist" dramas rarely outlive their historical moment. (A play such as Spirochete, a [End Page 104] living newspaper written in 1938 in Chicago with the aim of heightening public awareness of the widespread—but barely discussed—problem of syphilis and of the cures available, undoubtedly did much effective work in the world but remains of and for its time.3 )On the other hand, playwright David Mamet casts buckets of cold water over the whole notion of "useful" dramatic art. Let us not delude ourselves, he argues, into thinking drama is good for anything else than telling a story—the value of good dramatic storytelling is important enough as it is. It serves the art form—and possibly those we wish to influence—badly if we insist on trying to change the world using drama as our lever. A genuine work of art, it is often said, cannot be didactic or "instrumental." The novel, play, or poem that sets out to convey information or to preach a message risks surrendering those very qualities we usually value in art—complexity, multilayered meanings, richness of imagination. Jonathan Levy, in his A Theatre of the Imagination, argues that "the impulse to create theatre for children is the impulse to give a gift, without strings. It is this impulse... we should... call upon when we find ourselves in the theatre tempted to teach."4 Further, "when art is used to teach, either the teaching or the art must suffer."5 The implication is clearly that teaching and dramatic art make awkward bedfellows. It has to be one or the other, not both. The late, much missed, Lowell Swortzell took a not dissimilar line in his provocative essay on theatre-in-education, "Trying to like TIE,"6 and many practitioners of children's and young people's theatre have likewise resisted having their work categorized as educational or in any way curriculum driven. The work must have its own justification, as art, as storytelling, offering young people an experience that may complement but that is fundamentally different from anything else they get in school. Even Augusto Boal has at times appeared to reinforce the dichotomy. Arguing for a theatre that can serve the immediate needs of the marginalized, the oppressed, and the disadvantaged, he has negotiated a challenging and productive path through the artistic and socially responsive implications of... (shrink)

Being a pragmatic and not a referential approach tosemantics, the dialogical formulation ofparaconsistency allows the following semantic idea tobe expressed within a semi-formal system: In anargumentation it sometimes makes sense to distinguishbetween the contradiction of one of the argumentationpartners with himself (internal contradiction) and thecontradiction between the partners (externalcontradiction). The idea is that externalcontradiction may involve different semantic contextsin which, say A and ¬A have been asserted.The dialogical approach suggests a way of studying thedynamic process of contradictions through which thetwo (...) contexts evolve for the sake of argumentation intoone system containing both contexts.More technically, we show a new, dialogical, way tobuild paraconsistent systems for propositional andfirst-order logic with classical and intuitionisticfeatures (i.e. paraconsistency both with and withouttertium non-datur) and present theircorresponding tableaux. (shrink)

The Philosophy for Children in Schools Project is an ongoing research project to explore the impact of philosophy for children on classroom practice. This paper reports on the responses of head teachers, teachers and local educational authority officers in South Wales, UK, to the initial training programme in Philosophy for Children carried out by the University School of Education. Achieving change in schools through the embedding of new practices is an important challenge for head teachers. Interviews and qualitative questionnaires were (...) used to explore perceptions of and attitudes towards the dialogic practice of P4C and the related challenges for school leaders. The results provide an insight into how head teachers planned to embed the new practice of P4C in their schools. Results from the interviews and questionnaires have been subject to iterative analysis and categories derived under which to discuss the findings. There are many similarities in the ways in which different head teachers go about planning change n their schools as well as differences. The results provide insight into the role of initial continuing professional development in school development and the processes by which individual heads plan to embed change in practice across the whole school. (shrink)