Physicians are frequently consulted by people with physical symptoms that, after having ruled out an "organic" pathology, we suspect they are related to the most frequent psychological conditions in the usual consultation: the various forms of reaction to severe stress (Acute Stress Reaction and Adjustment Disorder, from ICD 11), "functional" pathologies, burn out syndrome, and anxiety disorders, especially Generalized Anxiety Disorder, with or without associated depression. They are usually given a brief explanation about these problems and how they affect their (...) health, given a brochure, or suggested a website with information. And then they are encouraged to visit a mental health practitioner. But there are some challenges to this seemingly simple scenario:Not all patients are ready or willing to hear that their health problem might be related to their life or emotions. Many are strongly influenced by mind-body dualism. Others have an intuition that such a relationship exists but bringing that to consciousness is not an easy process, because it can awaken emotions that are difficult to handle. This is quite frequent in people suffering chronic anxiety (DSM-5 Generalized Anxiety Disorder) who prefer to consult medical providers rather than psychologists (Wittchen H. U. et al. 2002), because they do not consider their constant and excessive worry to be related to their discomfort. In their worrying they are hoping for a straightforward solution. Often these patients ask th... (shrink)

In our target article (Sabatello et al. 2021), we proposed the use of community engagement and the establishment of a Truth and Reconciliation Commission (TRC) as pathways for promoting social just...

Nowadays, protecting trust in social sciences also means engaging in open community dialogue, which helps to safeguard robustness and improve efficiency of research methods. The combination of open data, open review and open dialogue may sound simple but implementation in the real world will not be straightforward. However, in view of Begley and Ellis’s (2012) statement that, “the scientific process demands the highest standards of quality, ethics and rigour,” they are worth implementing. More importantly, (...) they are feasible to work on and likely will help to restore plausibility to social sciences research. Therefore, I feel it likely that the triplet of open data, open review and open dialogue will gradually emerge to become policy requirements regardless of the research funding source. (shrink)

Open Dialogue is an approach to working with mental health problems that emphasises promoting dialogue between multiple perspectives within an individual person and between all the people present, including the therapists. Therapists’ own perspectives are often introduced during conversations called reflections, which present a potential source of different perspectives. Using conversation analysis we analysed 14 hours of video-recorded Open Dialogue sessions with a focus on therapists’ reflections. We noticed that therapists did not display explicit agreement (...) with each other’s reflections. This absence of explicit agreement was displayed through a variety of verbal and non-verbal forms. Eliding agreement facilitated deference to the epistemic authority of the client, assertion of epistemic rights from second position, emphasis of a positive perspective or to voice multiple perspectives. Therapists avoided consensus and thus presented multiple perspectives to the family while also attending to issues of contingency. The implications of epistemic primacy and asymmetry connected to sequential structures in talk pose a challenge to the generation of collaborative reflective dialogues. (shrink)

A growing awareness of the lack of reproducibility has undermined society’s trust and esteem in social sciences. In some cases, well-known results have been fabricated or the underlying data have turned out to have weak technical foundations.

In this paper we focus on the psychiatric approach of Open Dialogue and seek to explain why the intersubjective process of dialogue, one of OD’s core clinical principles, is effective in schizophrenia treatment. We address this question from an interdisciplinary viewpoint, by linking the OD approach with a theoretical account of the self as endorsed by enactive cognitive science. The paper is structured as follows: first, we introduce the OD approach and focus in particular on the principles (...) that are characteristic of the dialogical therapeutic attitude. Second, we clarify our stance on the concept of schizophrenia by relying on insights from phenomenological psychiatry. Third, we introduce an enactive perspective on mental disorders, which elaborates on phenomenological psychiatry and conceives of the self as a self-organizing system, brought forth through interactional processes. Based on this enactive approach, we draw clinical implications for schizophrenia. In the fourth and final part, we propose conceptual bridges between the OD and the enactive approach by bringing to attention the intersubjective nature of the human self and the inherent vulnerability entailed in both the self’s maintenance and in the practice of dialogue. We then propose that the dialogical stance adopted by OD is effective in supporting the recovery of a balanced sense of self precisely because it provides an intersubjective space in which clients can safely experience and maintain the basic structures underlying the socially constituted self. Since our analysis touches upon fundamental structures of the therapeutic relationship, we hope that it will also be useful to inform general psychiatric practice and help advancing a more integrative understanding of psychotherapy for schizophrenia. (shrink)

“Learning To Live Together” (LTLT) has been proposed as one of the four UN pillars of education. Several Indian educationists including Aurobindo, Gandhi, Krishnamurti, and Tagore have emphasized equivalents like ‘education of the heart’ and founded schools that have pursued these goals, some for more than a century. This paper explores teachers’ perspectives on conflict, satyagraha/dissent, and dialogue and their role in education for LTLT. The paper draws upon a three year-long, multiple-embedded case-study that studied 14 teachers at five (...) Indian schools founded or inspired by the educationists through ethnographic observations and interviews. The paper finds that LTLT should be perceived as a form of active harmony, which includes disagreements, dissent, and conflicts. The findings suggest that teachers differentiated conflicts from violence, perceived disagreements and conflicts as forms of pluralism, and created space for voicing dissent and resolving conflicts. They drew on dialogue, empathetic understanding, democratic decision-making, and social action to leverage dissent as a tool for building an equitable and engaged community. (shrink)

Over the last decade, scholars across the wide spectrum of the discipline of sociology have started to reengage with questions on morality and moral phenomena. The continued wave of research in this field, which has come to be known as the new sociology of morality, is a lively research program that has several common grounds with scholarship in the field of business ethics. The aim of this thematic symposium is to open constructive dialogues between these two areas of study. (...) In this introductory essay, we briefly present the project of the new sociology of morality and discuss its relevance for business ethics. We also review the contributions to this thematic symposium and identify four specific domains where future research can contribute to fruitful dialogues between the two fields. (shrink)

This paper notes that a dialogue is both a form of writing and a means by which thought and the process of thinking may be explored. It relates the latter notion to the Socratic method of inquiry and two of its philosophical legatees: Sir Karl Popper’s philosophy of critical rationalism and his idea of ‘Open Society’. It uses the former notion to present a dialogue that examines the so-called banking ‘credit crunch’ from a perspective that is informed (...) by critical rationalism. The dialogue explores the philosophical, methodological and practical difficulties in formulating and testing an explanation of an event of this kind. The paper notes that these difficulties are relevant to the investigation that is currently being conducted by the United Kingdom’s Parliamentary Commission on Banking Standards. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:“Wide Open to Life”:Thomas Merton’s Dialogue of Contemplative PracticeJudith Simmer-BrownThrough my decades of Tibetan Buddhist practice and interreligious dialogue experience, I have often contemplated an encounter that took place in a bar in the Central Hotel in Calcutta, October 19, 1968. It is the encounter between Thomas Merton in the last year of his life with my Tibetan Buddhist teacher, Chogyam Trungpa, Rinpoche, early in his (...) teaching career in the West. This encounter has deeply influenced my life of dialogue, for they initiated what I came to understand as a new kind of interreligious dialogue—the dialogue of contemplative practice. It is the kind of dialogue Trungpa introduced to Naropa University in the late 1970s in Merton’s honor, and it has influenced our university ever since.Thomas Merton, Father Louis, was fifty-three years old when stepped off the plane in India for his much-anticipated Asian journey. Excited and jet-lagged, he met the twenty-eight-year-old Tibetan monk Chogyam Trungpa, who had returned to India and Bhutan for a retreat after five years of study at Oxford University and a new venture of teaching dharma to Westerners. Trungpa’s English would have been accented but comprehensible, and his curiosity about Christian monasticism was at its peak. Merton was “coming home” to a place he had never been, visiting Asia to look for true spiritual masters about whom he had read for so many decades. He was later to admit to a special attraction to the Tibetans.On Merton’s first day in India, he and Trungpa found each other over many gin and tonics at the Central Hotel in Calcutta, talking about the contemplative life and its challenges in the twentieth century. It was the first of a number of conversations over the next few months. In his journals Merton commented:the important thing is that we are people who have been waiting to meet for a long time. Chogyam Trungpa is a completely marvelous person. Young, natural, without front or artifice, deep, awake, wise. I am sure we will be seeing a lot more of each other, whether around northern India and Sikkim or in Scotland, where I am now determined to go to see his Tibetan monastery if I can … The newsletter he puts out is good. His own meditations and talks, from what I have seen, are extraordinary.1 [End Page 193]Trungpa had a similar rapport with Merton. In the 1971 edition of his autobiography, he wrote, “Father Merton himself was an open, unguarded, and deep person. During these few days, we spent much time together and grew to like one another immensely. He proposed that we should collaborate on a book bringing together sacred writings of the Catholic and Vajrayana Buddhist traditions.”2 In another reflection, Trungpa commented, “Meeting Thomas Merton was wonderful; he was like a child, and at the same time, he was full of energy and life.”3 Still later, Trungpa was to conclude, “I had the feeling that I was meeting an old friend, a genuine friend … [Father Merton] was the first genuine person I met from the West.”4Later, Trungpa was deeply saddened by Merton’s premature death, feeling he had lost a heart friend, a genuine dialogue partner. Thirteen years later, Trungpa launched a series of seven landmark dialogue conferences at the fledgling university that he had founded, Naropa Institute in Boulder, Colorado. From the beginning, Trungpa dedicated these gatherings to “Fr. Merton” and said that he sought to cultivate the kind of conversations between genuine contemplatives that he had discovered with Merton. Sister Pascaline Coff, from the Benedictine community of Osage Monastery in Oklahoma, wrote that the inaugural conference was “a major breakthrough in the Christian-Buddhist dialogues.”5 This breakthrough gave impetus to the development of the international Monastic Interreligious Dialogue (DIM in Europe) and other contemporary dialogue developments.6 What kind of dialogue is this, and how did Merton stimulate this movement?I’ve written elsewhere about Merton’s encounter with the Tibetans and their view of him.7 I’ve also described Merton as a Dzogchen yogi, especially in relationship with his contact with Tibetan... (shrink)

_Framing the Dialogues: How to Read Openings and Closures in Plato_ focuses on the intricate and multifarious ways in which Plato frames his dialogues, with a view to exploring the complex association between framework and philosophical content.

According to Gabriel Marcel, no task is more important and more complex than looking for ways of confronting and overcoming despair. Therefore, the search for the essence of hope is the objective of this paper. Reference is made to the theme of the open soul in Henri Bergson’s, Gabriel Marcel’s, and Jan Patočka’s works. Such a soul is not centred in itself; moreover, according to Marcel, hope and soul are intrinsically linked together. Hope opens people towards the future. The (...) concept of hope in the biblical context is shown briefly, according to which hope is in God (Ps 62:5), while God is coming to man. At the same time, biblical texts sketch a pathway to hope, setting out from suffering through endurance and character (Rom 5:3–4). The paper stresses that hope takes root in dialogue and that a person is empowered to adopt hope as a gift. (shrink)

Feminists have critiqued assumptions and structures of inter-religious dialogue even as they have acknowledged the need for more feminist presence in this area. Because ecofeminist values span religious differences, exploring a spirituality evident across Christian ecofeminist authors makes a contribution to inter-religious feminist work. A spirituality of openness manifests in four prominent themes which recur across diverse Christian ecofeminist thinkers. Each of these themes arises from a foundational orientation to openness. Relational theories of self are grounded in the openness (...) of fluid identity construction; a stress on personal narrative as a relational way of knowing depends upon the openness of experiencing subjects to each other; an ethic of risk and discernment emphasizes openness in the courage and responsibility required to act within ambiguity; and the openness of receptivity is a prerequisite for engaging the potentially transformative power of beauty. (shrink)

The First Dialogue of Three Dialogues covers a lot of ground. It introduces the two characters of the Dialogues, lays down the issue to be discussed, and, by means of the conversation, wrings from Hylas two important concessions. Hylas, who is apparently accustomed to sleeping in, opens the dialogue by revealing that he is up early due to a problem on his mind arising from a late night discussion. Philonous responds with a flowery and enthusiastic account of the (...) beauties of nature to be enjoyed by the early riser. Philonous gets from Hylas the willing admission that nothing is perceived immediately except the proper objects of the senses. George Berkeley leads into the discussion of primary and secondary qualities from a last ditch attempt by Hylas to resurrect his argument about sound with respect to color. He proposes that color is nothing more than the motion of light particles. (shrink)

The essay by Potter and El-Mallakh proposes "on the ground" consultations in psychiatric ethics as a novel style of bioethics deliberation. The continual dialogue between a moral philosopher and clinician creates the opportunity for informal real-time ethical thinking as cases unfold, instead of formal ethics committee reviews and instead of the artificially simple scenarios found in much bioethics literature. The essay has important practical implications for ethics pedagogy during psychiatric training and in mental health settings more generally. It also (...) has important theoretical implications for the cross-talk between... (shrink)

In this article I will reflect on interreligious dialogue and the tensive relation between openness and identity from a theological perspective. First, I consider the so‐called theology of religions and the threefold soteriological typology of exclusivism, inclusivism and pluralism. Second, I address one of the main criticisms of this approach, namely that the soteriological approach amounts to a perversion of the virtue of openness. This critique is articulated especially within particularism, a model which sets out to move beyond the (...) soteriological fixation of the classical theology of religions. Because this relatively new model has not yet been analyzed systematically in the relevant literature, I will analyze some of its main tenets. I focus especially on the way this model sets out to alter the terms of the discussion on the dialogical tension between openness and commitment by claiming that hermeneutical openness should precede soteriological appreciation. Third, I turn to comparative theology as a fertile expression of particularism. Comparative theology presents itself as a genuinely adequate way to understand and appreciate the otherness of the religious other without losing sight of one's own identity. Moreover, comparative theology gives a new twist to the discussion on the dialogical tension between openness and commitment. Whereas the classical theology of religions seems to be actuated by the conviction that it is both possible and necessary to come to a final and definite soteriological appreciation of the religions, comparative theology sees interreligious encounter first and foremost as an ongoing conversational process, which can yield preliminary results only. It is my contention that this marks the nature of real and authentic dialogue. (shrink)

Never before has there been a greater need for deeper listening and more open communication to cope with the complex problems facing our organizations, businesses and societies. Renowned scientist David Bohm believed there was a better way for humanity to discover meaning and to achieve harmony. He identified creative dialogue, a sharing of assumptions and understanding, as a means by which the individual, and society as a whole, can learn more about themselves and others, and achieve a renewed (...) sense of purpose. (shrink)

Never before has there been a greater need for deeper listening and more open communication to cope with the complex problems facing our organizations, businesses and societies. Renowned scientist David Bohm believed there was a better way for humanity to discover meaning and to achieve harmony. He identified creative dialogue, a sharing of assumptions and understanding, as a means by which the individual, and society as a whole, can learn more about themselves and others, and achieve a renewed (...) sense of purpose. (shrink)

Never before has there been a greater need for deeper listening and more open communication to cope with the complex problems facing our organizations, businesses and societies. Renowned scientist David Bohm believed there was a better way for humanity to discover meaning and to achieve harmony. He identified creative dialogue, a sharing of assumptions and understanding, as a means by which the individual, and society as a whole, can learn more about themselves and others, and achieve a renewed (...) sense of purpose. (shrink)

A dialogue between virtue and care ethics is formed as a step towards meeting Pellegrino's challenge to create a more comprehensive moral philosophy. It is also a dialogue between nursing and medicine since each practice draws on the Greek Virtue Tradition and the Judeo-Christian Tradition of care differently. In the Greek Virtue Tradition, the point of scrutiny lies in the inner character of the actor, whereas in the Judeo-Christian Tradition the focus is relational, i.e. how virtues are lived (...) out in specific relationships, particularly unequal relationships where vulnerability of one of the members is an issue. In a care ethic relational qualities such as attunement rather than inner qualities are the point of scrutiny. A dialogue between these two traditions makes it possible to consider the relational virtues and skills of openness and responsiveness that are required for a respectful meeting of the other. (shrink)

Buku ini berawal dari sebuah disertasi yang ditulis Sr. Gerardette Philips, RSCJ, pengarangnya, untuk meraih gelar doktor di bidang Ilmu Filsafat di Sekolah Tinggi Filsafat Driyarkara, Jakarta. Penerbitannya menjadi sebuah buku oleh Interfidei—sebuah Penerbit di Indonesia yang menaruh perhatian khusus pada persoalan dialog antaragama— sungguh layak disambut baik. Penerbitan buku ini dalam bahasa Inggris memiliki segi negatif maupun positifnya tersendiri. Segi negatifnya, hal itu membuat jumlah publik pembacanya di Indonesia lebih terbatas pada mereka yang dapat memahami bahasa Inggris. Jumlahnya jelas (...) jauh lebih sedikit dibandingkan dengan jumlah pembaca buku ini kalau ditulis dalam bahasa Indonesia. Walaupun demikian, segi positifnya, dengan diterbitkannya dalam bahasa Inggris, publik pembaca yang dapat mengaksesnya secara internasional menjadi lebih banyak. Apalagi buku ini juga memuat Kata Pengantar dalam bahasa Inggris dari Prof. Seyyed Hossein Nasr, seorang tokoh Muslim yang hendak ditampilkan pengarang buku ini sebagai pemikir sekaligus pelaku dialog Muslim-Kristen yang melampaui pendekatan pluralisme. Tokoh dari pihak agama Kristen yang ditampilkan oleh pengarang adalah Hans Küng. Selama ini banyak orang beranggapan bahwa pluralisme merupakan paham hubungan antaragama, yang memiliki bentuk pendekatan yang paling tepat dalam melakukan dialog antaragama, termasuk di dalamnya dialog antara umat Muslim dan Kristen. Memang, dibandingkan dengan pendekatan eksklusivisme maupun inklusivisme, seperti ditegaskan oleh pengarang buku ini (hlm. 1; 60–63; 67), pluralisme memiliki kelebihan tersendiri. Namun, pluralisme mengandung beberapa kelemahan yang layak dikritik. Paling tidak ada tiga kelemahan pokok dari pendekatan pluralisme yang dicoba ditunjukkan dalam buku ini. Pertama, pluralisme mengandung bahaya tidak mengambil serius identitas keagamaan yang khas dan berbeda untuk setiap agama karena ingin menekankan keselarasan antara semua agama, agar tidak terjadi konflik antara pemeluk agama yang berbeda. Guna menguatkan pendapatnya, pengarang mengutip pernyataan Paul Knitter (hlm. 64) yang berbunyi: “Karena begitu terpesona oleh keindahan sebuah simfoni, kaum pluralis melupakan perbedaan dan kekhasan dari masing-masing alat musik yang dipakai.” Pendekatan pluralisme juga mengandung bahaya jatuh ke dalam relativisme, karena— terdorong oleh kehendak untuk mau bersikap terbuka terhadap penganut agama yang lain dan mau menghormati perbedaan keyakinan mereka— para pluralis lalu cenderung merelatifkan klaim kebenaran agamanya sendiri. Tanpa harus menjadi seorang eksklusivis—yang memutlakkan klaim kebenaran keyakinan agamanya sendiri seraya menganggap sesat keyakinan agama yang lain—keseriusan untuk sungguh meyakini kebenaran iman agama yang dipeluknya, sangat diperlukan dalam berdialog agar tidak menjadi kompromistis dan jatuh ke dalam relativisme. Sikap terbuka terhadap para pemeluk agama yang lain—yang berbeda dengan agamanya sendiri—memang diperlukan dalam sebuah dialog antaragama yang sejati. Namun, hal itu perlu dilakukan tanpa kehilangan jatidirinya sendiri sebagai pemeluk agama tertentu yang diyakini kebenarannya. Kelemahan ketiga dari pluralisme adalah bahaya menjadi imperialis tanpa disengaja. Kembali mengutip pernyataan Knitter (hlm.68), pengarang menyebut adanya dua kemungkinan seorang pluralis yang berniat baik tanpa disengaja menjadi seorang imperialis. Pertama, dengan terlalu cepat seorang pluralis menarik kesimpulan tentang adanya suatu dasar pijak atau platform yang sama dari macam-macam agama yang ada yang dapat mempersatukan semuanya. Kedua, ia dengan terlalu mudah merumuskan panduan umum bersama untuk melakukan dialog antaragama-agama yang berbeda................ Salah satu kelemahan buku ini—sebagai sebuah buku yang dimaksud- kan untuk dibaca oleh publik pembaca umum—adalah bahwa formatnya masih mempertahankan format aslinya sebagai sebuah disertasi dan belum cukup diolah untuk dijadikan buku yang lebih dapat diakses dan lebih enak dibaca oleh publik pembaca umum. Bahkan di dalamnya masih dapat ditemukan kata “disertasi” dan belum diganti dengan kata “buku” (lihat hlm. 11). Semboyan dalam bahasa Latin “Extra Ecclesiam Nulla Salus,” artinya “Di luar Gereja tidak ada keselamatan,” yang dalam teks asli disertasi salah ditulis “Extra Ecclesiam Nulla Sales!” masih terulang kesalahannya dalam buku ini (lihat hlm. 90). Lepas dari kelemahan kecil di atas, penerbitan buku ini sekali lagi sungguh layak dihargai dan jelas menambah khasanah intelektual yang dapat memperkaya wawasan maupun memberi inspirasi yang berguna bagi siapa saja yang bermaksud mengembangkan dialog antaragama pada umumnya dan khususnya dialog Muslim-Kristen yang menjadi fokus perhatian dalam buku ini. Sr. Gerardette Philips, RSCJ, Ph.D., penulis buku ini, bukan hanya menjadi seorang akademikus yang telah meneliti pemikiran Hans Küng dan Seyyed Hosein Nasr, tetapi ia sendiri sudah cukup lama terlibat dalam upaya mengembangkan dialog Muslim- Kristen. Beliau bahkan sempat menjadi anggota tim penasihat Paus Benedictus XVI dalam Komisi Kepausan dalam Bidang Hubungan dengan Islam. Pengalamannya yang cukup banyak dalam mewujudkan dialog hidup antara umat Islam dan umat Katolik jelas ikut memperkaya wawasan dalam buku ini. (J. Sudarminta, Program Pascasarjana, Sekolah Tinggi Filsafat Driyarkara, Jakarta). (shrink)

Diderot is widely praised as a master of lively, dramatic and original dialogue. This book studies the developing role of dialogue in his early writings (1745 to 1754). Diderot's earlier experiments with the dialogue form, meticulously charted and analysed by D. J. Adams, opened the way to the exploration of human communication and cooperation which lies at the heart of the Encyclopédie. At first for Diderot dialogue ended in the triumph of monologue, with one speaker reducing (...) another to silence. But one of his central problems was precisely that of solipsism. Is it possible for people to communicate effectively with each other? By engaging with this problem in his early writings Diderot gradually came to realise the epistemological importance of true dialogue as an escape from the solipsistic trap; and, slowly and hesitantly, he developed the form of communicative dialogue which was to flourish in the masterpieces of his later years. (shrink)

Philosophy premises itself on the ideals of openness and continuous self-renewal. And yet, the story of philosophy has been an endless struggle against the violence of systematic exclusion and erasure. This article deploys the principle of openness as an analytic category to reflect on the broader question of epistemic decolonisation and the imperative this imposes on the practice of philosophy. There are important ontological, epistemological, and ethical dimensions to the principle of openness with a bearing on the enterprise and how (...) to conceptualise its future. Whether at the global level or within a specific individual tradition, the principle of openness is about the reconfiguration of philosophy itself and restoring its richness and diversity. For the African philosopher, this entails assuming responsibility for the ongoing task of articulating ‘what philosophy is and what it can be’ within the context of Africa’s own history, its problematics, and priority questions. (shrink)

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

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

Review of E. Kaklamanou, M. Pavlou, A. Tsakmakis (eds.), Framing the Dialogues. How to Read Openings and Closures in Plato, Brill: Leiden-Boston 2021 (Brill’s Plato Studies Series 6), pp. 318. ISSN: 2452-2945.

The goal of this paper is to facilitate ongoing dialogue between open and non-open theists. First, I try to make precise what open theism is by distinguishing the core commitments of the position from other secondary and optional commitments. The result is a characterization of ‘generic open theism’, the minimal set of commitments that any open theist, qua open theist, must affirm. Second, within the framework of generic open theism, I distinguish three (...) important variants and discuss challenges distinctive to each. The significance of this approach is that it helps avoid conflating arguments bearing on specific versions of open theism with arguments pertaining to open theism simpliciter. (shrink)

This paper concerns the recent revival of entity realism. Having been started with the work of Ian Hacking, Nancy Cartwright and Ronald Giere, the project of entity realism has recently been developed by Matthias Egg, Markus Eronen, and Bence Nanay. The paper opens a dialogue among these recent views on entity realism and integrates them into a more advanced view. The result is an epistemological criterion for reality: the property-tokens of a certain type may be taken as real insofar (...) as only they can be materially inferred from the evidence obtained in a variety of independent ways of detection. (shrink)

In communities of inquiry, dialogue is central as both the means and the outcome of collective inquiry. Indeed, features of dialogue—including formulating and asking questions, developing hypotheses and explanations, and offering and requesting reasons—are often highlighted as playing a significant role in the quality of the dialogue that unfolds. We inquire further into the quality of dialogue by arguing that dialogue should enable the expansion of epistemic openness, rather than its contraction, and that this is (...) especially important in multicultural communities of inquiry to acknowledge the cultural, perspectival, and experiential differences that exist alongside of similarities as resources for dialogue. The purpose of this article is to highlight two discourse practices that exemplify the nature of discourse as social practice and can be used in communities of inquiry. Attending to these discourse practices may enable teachers and students to reflect upon dialogue as it unfolds. First, we situate ourselves in multicultural classrooms in British Columbia, Canada. Then we articulate three principles of communities of inquiry. Next we describe and exemplify two discourse practices: heteroglossic attunement and lexical awareness. When attended to by teachers and students, 1) heteroglossic attunement enables teachers and students to begin to identify, reflect upon, and discuss the voices and perspectives that are drawn upon as participants inquire together and 2) lexical awareness enables teachers and students to begin to identify their attributions of thinking and feeling to social actors and to recognize how naming social actors positions them in an evolving set of social relations. Rather than a neutral medium of communication, social speech and dialogue is inherently value laden. Attending closely to the discourse that constitutes dialogue in a community of inquiry is a significant pedagogical tool for both teachers and students to expand epistemic openness and make visible learning as it unfolds. (shrink)

Not only verbal signs, but any situation or semiosis is a relational process that presents different degrees of dialogism. In fact, the sign calls for a response from another sign, that is, the interpretant. Semiosis is an open dialogue among various interpreted and interpretant signs. In this sense, the sign is a dialectic unit of self-identity and otherness. All communication processes are based not only on modeling (Sebeok), but also on dialogism. Modeling and dialogism are pivotal concepts in (...) the study of semiosis. The dialogic relation between sign and interpretant has semiotic consequences from the perspective of the typology of signs, and logical consequences from the perspective of the typology of inference and argument. Logic is dia-logic. A new critique of reason is a critique of dialogic reason. (shrink)

This paper considers how a Shi’a Islamic perspective of wisdom can inform contemporary business ethics theory. Given the growing business ethics literature that adopts an Islamic orientation, it is vital that Islamic tenets in a business context are established. Thus, this paper thoroughly researches the tenets of Shi’a wisdom theory using a hermeneutic analysis, guided also by Iranian theological scholars of ancient Persian and Arabic foundational texts, to provide a comprehensive explanation of the foundations of Shi’a faith relevant to business (...) ethics. Having established the principles of Shi’a wisdom, we outline points of consonance and dissonance in comparison to the Western humanist, primarily Aristotelian, orientations to wisdom. Although identifying apparently irreconcilable differences, this analysis reveals important elements of Shi’a wisdom theory that can significantly invigorate and influence business ethics theory. (shrink)

Taking a psychological and philosophical outlook, we approach making as an embodied and embedded skill via the skilled artisan’s experience of having a corporeal, nonlinguistic dialogue with the material while working with it. We investigate the dynamic relation between maker and material through the lens of pottery as illustrated by wheel throwing, claiming that the experience of dialogue signals an emotional involvement with clay. The examination of Merleau-Ponty’s phenomenology of habit, the skilled intentionality framework, and material engagement theory (...) shows that while these theories explain complementary aspects of skillful engagement with the material world, they do not consider the dialogic dimension. By way of explanation, we submit that the artisan’s emotional engagement with the material world is based in openness and recognition and involves dialogue with the material. Drawing on the intimate relationship between movement and emotion, it promotes an open-ended manner of working and permits experiencing with the material, acting into its inherent possibilities. In conclusion, we suggest that dialogue, whether verbal or nonverbal, constitutes a primary means for making sense of the world at large, animate and inanimate. (shrink)