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)

Since its birth, sociology has struggled vainly to achieve an encompassing intellectual 'synthesis' as it has fought against the explosion of ideas about the social world. This volume considers an alternative response that has recently developed to conditions of intellectual fragmentation: 'the dialogical turn, ' a sociological approach that welcomes a plurality of orientations and perspectives as the essential basis for establishing productive dialogue. This volume explores this exciting approach, building on the ideas of Donald N. Levine, whose extensive (...) writings on the forms and functions of intellectual dialogue provide the point of departure for an internationally renowned group of scholars. Their innovative chapters assess the role of sociology in the conversation across contemporary academic disciplines, exploring the fundamental structural and conceptual reconstructions now taking place in the social sciences. (shrink)

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)

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 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)

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 implicit dimension of enthymemes is investigated from a pragmatic perspective to show why a premise can be left unexpressed, and how it can be used strategically. The relationship between the implicit act of taking for granted and the pattern of presumptive reasoning is shown to be the cornerstone of kairos and the fallacy of straw man. By taking a proposition for granted, the speaker shifts the burden of proving its un-acceptability onto the hearer. The resemblance of the tacit premise (...) with what is commonly acceptable or has been actually stated can be used as a rhetorical strategy. (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)

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)

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)

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)

As interest in the work of Bakhtin grows there is an increasing demand for a well organized, readable text which explains his main ideas and relates them to current social and cultural theory. This book is designed to supply this demand. Elegantly written with the needs of the student coming to Bakhtin for the first time in mind, it provides the essential guide to this important and neglected thinker.

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)

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)

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.

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)

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)

In this book Catarina Dutilh Novaes—the accomplished philosopher of logic and historian of logic—takes a wide-angle view of the field and argues that the great.

ABSTRACT This article aims to defend the dialogical nature of the landscape. Working in between the borders of the Bakhtinian philosophy of language and cultural studies on landscape, we defend that landscape study should not be studied without considering the cultural forms of communication in the different domains of social organization– the speech genres; that landscape is a semiotic encounter with a concrete otherness; that the interpreter who emerges when an area enters a relationship of representation is necessarily characterized (...) as a chronotope; that every landscape is a chronotopic representation; that cultural geography recognizes that the semiotic aspects of the landscape are as material as its morphology. We start from the hypothesis that landscape is a chronotopic representation that is always made possible by means of some speech genre, because it is always a communicative process, and an encounter with another in a situation of socially organized interrelation – it is concrete dialogue. To find the deeper meaning of a landscape, one must recognize and understand its material, historical, geographical, and dialogic nature. RESUMO O artigo objetiva defender a índole dialógica da paisagem. Trabalhando na fronteira entre a filosofia bakhtiniana da linguagem e os estudos culturais da paisagem, defendemos que a paisagem não seja estudada sem considerar as formas culturais de comunicação nos diferentes domínios da organização social – os gêneros discursivos; que toda paisagem é encontro semiótico com uma alteridade concreta; que o intérprete que emerge quando uma área entra em relação de representação é necessariamente caracterizado por um cronotopo; que toda paisagem é representação cronotópica; que a geografia cultural reconheça que os aspectos semióticos da paisagem são tão materiais quanto sua morfologia. Partimos da hipótese de que a paisagem é uma representação cronotópica que sempre se realiza através de algum gênero discursivo, pois sempre é um processo comunicativo e de encontro com o outro em uma situação de inter-relação socialmente organizada – é diálogo concreto. Para adentrar à profundeza de seus sentidos, precisa-se reconhecer e compreender sua índole material, histórica, geográfica e dialógica. (shrink)

Filosofia, História, Psicologia, Ciências Cognitivas e Práticas Matemáticas: este é o horizonte investigativo muito seminal no qual o livro The Dialogical Roots of Deduction se encontra situado. Catarina Dutilh-Novaes, por meio dessa obra, buscou defender a tese de que a dedução tem raízes dialógicas. Mais que isso, a lógica estaria ligada às práticas humanas, interações sociais, cultura e sociedade. Não estando, assim, vinculada com algum âmbito de formas platônicas, de representações da mente ou do sujeito transcendental. A lógica tem, (...) nesta perspectiva dialógica, um fator humano incontornável. O livro mostra o fator profundamente social da dedução como situadas nas práticas humanas. Neste cenário, a normatividade da lógica, por exemplo, surge de algumas dinâmicas sociais especializadas e não de fenômenos mentais privados. A sua abrangente investigação do conceito e de práticas dedutivas nos revela perspectivas variadas para se defender que a dedução tem raízes dialógicas e que elas ainda estão presentes hoje em teorias e nas práticas dedutivas. (shrink)

The paper examines the evolution of Marek Siemek’s “dialogical principle.” The early version of this principle, sketched in the essay “Dialogue and Its Myth”, meets several criteria of the phenomenology of dialogue and even hermeneutics. However, Siemek has continued to change his concept of dialogue over the decades. In his recent book, Freedom, Reason, Intersubjectivity, he explores transcendental preconditions of free and reasonable activism, i.e., the Fichtean “limitative synthesis” of I and Non-I and its applications in social interrelations. He (...) no longer considers the empirical, anthropological, and phenomenological aspects of dialogics and mutual recognition. He also replaces mutuality with reciprocity, asymmetry with symmetry, and phenomenology with transcendentalism. (shrink)

In the following pages, I make an argument on behalf of “wisdom education,” i.e., an approach to education that emphasizes the development of better thinking skills as well as socialization and the development of students’ sense-of-self. Wisdom education can best be facilitated through dialogical interactions that encourage critical reflection and modification of one’s presuppositions. This account presupposes that wisdom is given to dialectical forces. While the paper is primarily theoretical, it touches upon my work as a teachers’ educator, which (...) almost always utilizes dialogical pedagogies in the belief that these pedagogies are potent platforms for better learning and thinking and thus are more meaningful and transformative. (shrink)

This paper offers a non-representational alternative to semiotic notions of meaning as the designatum of signs, the content of messages, or what a text is about. It derives from considerations of how things—artifacts and objects of nature—could mean something to somebody. Rather than treating things as signs of themselves and thereby undermining the two-world ontology of semiotics, it explores the cultural roles that artifacts acquire in the lives of their users and when questions of their meanings arise and how they (...) are answered in conversation. The paper presents a dialogical conception of meaning, which relies on Bateson’s recognition of the importance of multiple descriptions, Wittgenstein’s “seeing as”, theories of embodied narratives, and bricolages involving technology. (shrink)

Denmark was once at the forefront of nuclear research, operating three experimental nuclear reactors at the research facility at Risø, close to Copenhagen. However, the 1985 resolution of the Danish Parliament excluded nuclear power from the national energy mix. In 2003, the Parliament passed a resolution on the decommissioning of the nuclear facility at Risø, including plans for establishing a permanent solution for radioactive waste management. To understand the ensuing socio-technical controversy, we employ the “hybrid forum” framework that emphasizes the (...) entangled political-epistemological role of the municipalities and protest groups. They mobilized political resistance while also performing “research in the wild.” In 2016, the protest groups became part of an institutionalized “hybrid forum” where they could negotiate directly with experts and government representatives. We conclude that municipalities and protest groups were instrumental in changing the Danish position on radioactive waste management from final repository to long-term storage at Risø. (shrink)

La idealización del diálogo es un gesto característico no sólo del pensamiento filosófico contemporáneo, sino también de las ciencias humanas y de los procedimientos de intervención pedagógica, terapéutica y organizacional. En este artículo revisaremos críticamente ese mito fundacional del diálogo socrático, mediante un análisis conversacional de los movimientos y las funciones discursivas que en él se desarrollan. Además, exploraremos la evolución moderna del género del diálogo filosófico.

Name der Zeitschrift: Semiotica Jahrgang: 2014 Heft: 202 Seiten: 689-710.