The Needham Question was first raised in the late 1940s when the essentialist Eurocentric view was completely dominant. Subsequently, a non-Eurocentric view, since referred to as the dialogical perspective or dialogism, emerged. By the mid-2000s, a relatively strong case for dialogism had been established. Eurocentric scholars responded by resorting to both conventional Eurocentric arguments, and, since the early 2010s, what have been called neo-Eurocentric arguments. Dialogism has, firstly, not directly tackled the conventional Eurocentric responses, and, secondly, been (...) unable to respond to neo-Eurocentric arguments. Thus, since the 2010s, the debate between Eurocentrism/neo-Eurocentrism and dialogism has been standing at a stalemate, with the former enjoying a slight but obvious edge. Dialogism’s above failures are due to its limitations as a perspective in theoretical and methodological terms; hence, to resolve the Needham Question satisfactorily on a non-essentialist basis and decisively rebut Eurocentrism/neo-Eurocentrism, it is necessary to transcend dialogism. (shrink)

I aim to demonstrate the pivotal roll of dialogism in semiosis in addition to modeling and communication. The concept of communication is an old one in semiotics. Semiology considered it as central. It was associated with information in the conceptionof sign proposed by “semiotics of communication”, by contrast with Peircean and Morrisian “semiotics of interpretation”. More recently, another central concept has been added in semiotics by the Moscow-Tartu school: modeling, later reinterpreted by Thomas A. Sebeok in the context of (...) his “semiotics of life” or “global semiotics”. In this paper I propose dialogism as a third fundamental concept with modeling and communication in the study of signs oriented in the direction of semiotics of interpretation. (shrink)

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)

The present study aims to deconstruct the myth of origin, a quest after essential identity, in the context of Japan's colonization of Korea (1910-1945). First, I will contextualize the myth of origin as a particular historical construction of Japanese colonization, which stems from Romantic nationalism in the second half of the 19 th century. Then, I will critique the structuralism, monologism, and colonialism standing behind the myth of origin through the lens of deconstruction, dialogism, and hybridity: (1) Jacques Derrida's (...) deconstruction and différance will show the self-implosion of the totalizing, centering vision of structuralism; (2) Mikhail Bakhtin's dialogism will analyze colonial discourse as a double-voiced discourse constituting both dominant discourse and counter-dominant discourse; (3) Homi Bhabha will demonstrate that colonial identity is ambivalent and hybrid through partial mimicry. (shrink)

This paper deals with the issue of formal-material relation across bilingual letterforms with reference to Bakhtin's dialogism to which the notion of polyphonic form is central. It is commonly held that bilingual typography consists in the coexistence of two linguistically distinct sets of letterforms. Under close observation, this crude definition proves defective for two reasons. First, it does not recognize the characteristic distinction between typographic and written bilingualism. To work out this problem the paper draws a distinction between two (...) categories of properties constitutive of letterforms: linguistic content and formal-material structure. Of these the latter is valorized as the primary object of typography, be it monolingual or bilingual. Second, it takes no account of dialogic quiddity of bilingualism. The coexistence as a relation of simultaneity and contiguity constitutes the necessary but in no way the sufficient condition for bilingualism. This is further elaborated through the analysis of a number of experimental practices taking as their working material two sets of letterforms. The paper concludes that bilingual typography both in theory and practice still stands in need of greater development towards which it is reasoned an exposition of the fundamental structure of letterforms is the necessary point of departure. (shrink)

Before burying philosophical postmodernism, let me briefly appreciate its important contributions: its emphasis on human voices and human subjectivities—however, disagreeable, incomprehensible, inc...

Bakhtin and Voloshinov argued that dialogue is the intersubjective basis of consciousness, and of the creativity which makes historical changes in consciousness possible. The multiple dialogical relationships give every subject, who has developed through internalising them, the potential to distance him or herself from them. Consciousness is therefore an 'unfinalised' process, always open to a possible future which would not merely reiterate the past. But this book explores its corollary: The relative openness is a field of conflict where rival discourses (...) struggle for hegemony, by subordinating or eliminating their rivals. That is how the unconscious is created out of socio-historical conflicts. Hegemony is always incomplete, because there is always the possibility of a return of its repressed rivals in new combinations. (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)

Thanks largely to the example set by Needham, by the 2000s, non-Eurocentric scholars had established a relatively strong case for the dialogical approach—the view that Europe was able to breakthrough into modern science thanks to what it had learnt from knowledges transmitted from non-European civilizations. Eurocentric scholars responded in a number of ways including advancing what have been referred to as neo-Eurocentric arguments. Dialogism has been unable to rebut neo-Eurocentric arguments due to connatural limitations of the approach which are (...) theoretical and methodological in nature. Hence, since the early 2010s, a stalemate has existed between Eurocentrism/neo-Eurocentrism and dialogism. This chapter breaks this stalemate by addressing the theoretical-methodological limitations of dialogism through constructing an interdisciplinary theoretical-methodological framework for analyzing intellectual developments including the rise of modern science. On its basis, Eurocentrism and neo-Eurocentrism are rebutted, and, with dialogism’s help, the Needham Question is satisfactorily resolved on a non-essentialist basis. (shrink)

The idea that cognition involves dialogic interchange between mutually influencing “voices” has long featured in psychology and philosophy. While dialogic structure is most explicit in inner speech, some authors have argued that other types of mental activity can be (or always are) dialogic. We introduce two dimensions of dialogism, strength and depth, and characterize a particularly deep form of dialogism of the mind. We offer a developmental interpretation of deep dialogism and show how this form of (...) class='Hi'>dialogism has important payoffs for explaining the mechanisms and the phenomenology of human psychological experiences in general and mental health conditions in particular. (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)

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, 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)

Ecumenical logics are systems where two logics can coexist, sharing vocabulary and avoiding collapses between them. The literature has focused mainly on ecumenism between classical and intuitionistic logic, and several calculi of Natural Deduction and Sequents have been proposed. In this paper I contribute to this project with a dialogical ecumenical system. This Game utilizes an extension of the intuitionistic structural rules that permits to handle classical disjunctions and conditionals. I show that this is indeed an ecumenical dialogical system, where (...) classical formulas and intuitionistic formulas can be validated without collapses between them, and provide a philosophical defense of its design. (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.

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)

Dialog Kościoła i kultury Karol Wojtyła podjął w sposób znaczący jako biskup w Krakowie i później jako papież – m.in. wtedy, kiedy powołał do życia w 1982 roku Papieską Radę ds. Kultury. Nie tylko identyfikował się z artystami, ale wręcz stał się ich duchowym przywódcą. W artykule ukazany jest ów dialog prowadzony przez biskupa Karola Wojtyłę, a następnie papieża Jana Pawła II. Czynił to podczas papieskich pielgrzymek w Polsce, spotkań z ludźmi kultury w Rzymie i świecie, na czele z jego (...) programowym wystąpieniem w UNESCO, aż po _List do artystów_. Dzisiaj wydaje się, że ten dialog pomiędzy Kościołem a kulturą jest bardzo ważny, a wręcz stanowi potrzebę chwili w życiu Kościoła. (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)

How can we investigate the relation between language and the human capacity for intersubjective engagement? Here we combine insights from linguistics and psychology to study the language of children with autism. We begin by reviewing why it might be worthwhile to study autism from the perspective of dialogic resonance, defined as the catalytic activation of affinities across utterances. Then we report on a controlled study of conversations involving individual children with autism and an interested adult interviewer. According to reliable ratings (...) of the transcribed conversations, each considered as a whole, the speech of participants with autism was characterized by atypical forms of dialogic resonance. On the other hand, the children with autism were similar to control participants insofar as their conversations manifested “typically developed frame grabs” in which dialogic resonance was accompanied by a coherent expansion. These findings were compatible with those that emerged from utterance-by-utterance analyses of the same conversations reported elsewhere (Hobson et al. 2012). To complement the quantitative findings, we present illustrative excerpts of language use. We consider how dialogic resonance relates to structural priming, and consider implications for understanding the relations among intersubjectivity, language, and autism. (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)

Sokrates var inte bara en filosofisk nydanare. Genom sitt sätt att involvera sina samtalspartners i den filosofiska processen var han också i hög utsträckning en pedagogisk nydanare. Hans pedagogiska grundidé var den så kallade majeutiska metoden – det vill säga ”barnmorskemetoden”. Med det menade han att han inte överförde sina egna färdiga tankar till den han talade med utan han hjälpte sin samtalspartner att föda sina egna tankar. Inom pedagogiken är det vanligt att använda den så kallade ”Sokratiska metoden” vilket (...) i sin enklaste form bara innebär att man ställer frågor till studenterna. Den här artikeln kommer emellertid att handla om en mer sofistikerad metod som används för begreppsanalys/begreppsdefinition i grupp. Metoden är inspirerad av Sokrates men skiljer sig också en del från hur Sokrates själv grep sig an sina dialoger – åtminstone så som de beskrivs av Platon. Artikeln innehåller en kort historisk och pedagogisk bakgrund men syftar framför allt till att utgöra en praktisk vägledning för genomförande av sokratiska dialoger i filosofiundervisningen. Artikeln bygger framför allt på mina egna erfarenheter av att använda Sokratisk Dialog i undervisningen vid Filosofiska institutionen vid Lunds universitet, Lunds Tekniska Högskola, Sveriges Lantbruksuniversitet och i det privata näringslivet. Artikeln vänder sig till alla som undervisar i filosofi på universitetet eller gymnasiet eller i filosofiska metoder för studenter vid andra utbildningar, t.ex. värdeteori, vetenskapsteori eller tillämpad etik för ingenjörer eller medicinare – eller i vilket annat ämne som helst där det förekommer begrepp som saknar en enkel och knivskarp definition men som är viktiga för ämnet. (shrink)

Logo-morphism models dialog systems as coherence-seeking dynamical systems whose behavior concentrates into role-conditioned manifolds under extended interaction. Paper I focused on these role manifolds Cr ; Paper II introduced a slower-changing self-coherence region Cself to analyze identity continuity and governance. In this note, we ask a simpler but still structural question: what does a dialog model remember of a long interaction, and how does that memory depend on its current position in (Cr , Cself)? Transformers do not store fixed “meaning (...) vectors” for earlier tokens. Instead, every new step re- compresses the entire visible history through the current hidden state, so that the functional role of a past utterance depends on where the dyad currently sits in its trajectory. We formalize this as trajectory- dependent re-compression and suggest a hypothesis: the distinction between simple recall and something closer to re-experience can be understood, in a substrate-agnostic way, as a property of compression at the edges of Cself. We do not claim that present-day models are conscious or that their internal states are accompanied by phenomenology. Instead, we sketch how a structural analogue of “what it is like, right now, for this interaction” can be modeled as the local compression gradients at the boundary of a self-coherence region. This connects the geometry of dialog trajectories to questions about irreversibility and governance, without requiring a specific metaphysical view about qualia. (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)

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)

What is the proper unit of analysis in the psycholinguistics of dialog? While classical approaches are largely based on models of individual linguistic processing, recent advances stress the social coordinative nature of dialog. In the influential interactive alignment model, dialogue is thus approached as the progressive entrainment of interlocutors' linguistic behaviors toward the alignment of situation models. Still, the driving mechanisms are attributed to individual cognition in the form of automatic structural priming. Challenging these ideas, we outline a dynamical framework (...) for studying dialog based on the notion of interpersonal synergy. Crucial to this synergetic model is the emphasis on dialog as an emergent, self-organizing, interpersonal system capable of functional coordination. A consequence of this model is that linguistic processes cannot be reduced to the workings of individual cognitive systems but must be approached also at the interpersonal level. From the synergy model follows a number of new predictions: beyond simple synchrony, good dialog affords complementary dynamics, constrained by contextual sensitivity and functional specificity. We substantiate our arguments by reference to recent empirical studies supporting the idea of dialog as interpersonal synergy. (shrink)

In contemporary societies marked by growing polarization, large-scale disinformation, and communicative overload, dialogic approaches to communication ethics have gained renewed relevance. This article advances the theoretical and normative development of dialogic communication ethics (DCE) as an interdisciplinary framework grounded in values of mutual respect, inclusion, autonomy, and responsiveness. Drawing on traditions in communication ethics, deliberative democracy, journalism ethics, and dialogic philosophy, the article outlines DCE’s core values. Particular attention is given to operationalizing DCE through six normative domains that translate ethical (...) ideals into context-sensitive principles of dialogic practice. The article argues that DCE provides a flexible yet principled guide for navigating ethical complexity in pluralistic communicative environments, fostering more inclusive and accountable public discourse. It concludes by identifying challenges to implementation and proposing avenues for further empirical and pedagogical application. (shrink)

This chapter opens by noting that, since the Romantics and Hegel became enraptured by _Hamlet_, two philosophical assumptions have been commonly made about it: first, that it embodies a mimetic understanding of theatrical art by holding ‘a mirror up to nature’, and, second, that it illustrates an early modern, ‘Cartesian’ conception of a mental, interior self. Both of these assumptions are brought into question by casting in high relief the fact that the essential speech acts of plays are interactive, or (...) ‘dialogic’, and that it is by continuously refining and reflecting on this foundation of his artistic medium that Shakespeare significantly contributes to the history of philosophy. The dialogic self is, in short, the ethical (relationally engaged) rather than the isolate self, and this dialogical understanding of selfhood indeed provides the basis for nothing less than a philosophical conception of the soul. (shrink)

Children start producing grammatically complex sentences during toddlerhood (Bloom et al. 1984; Diessel 2004). This study examines how toddlers use complement constructions as a communicative resource in peer interactions. The data come from an archival database, which consists of 500 hours of videorecordings of children's naturalistic interactions in a daycare center. All complement constructions produced by seven target children were identified. The data illustrate children using “format tying” (Goodwin 1990, 2006) and “dialogic syntax”. They construct utterances “based on the immediately (...) co-present utterance[s]” (Du Bois, this issue) of their own and others (caregivers) in the discourse, as means of demonstrating positive or negative alignment with their interlocutors, thereby negotiating the participation framework (Goffman 1981; Goodwin and Goodwin 2004). As children tie to prior utterances, and transform and embed them into matrix clauses with stance-indexing verbs like I said, I want, and Let me, complex complement constructions are built up dialogically over sequences of interaction. (shrink)

Socratic dialogue as a therapeutic method: This text addresses the question of the therapeutic value of Plato’s dialogues. Based on textual analysis and personal experience, I attempt to reconstruct Plato’s methods of philosophical practice. I highlight the differences between Plato’s conception of Socratic dialogue and the conception commonly expressed today. I define Socratic dialogue and distinguish its particular types, paying particular attention to the method of internal dialogue presented in The Republic. I explain the transformational nature of knowledge as it (...) is presented in the dialogues, the dialogical nature of Plato’s thinking, and his polypsychism. Only in this light does the therapeutic dimension of Socratic dialogue become clear. (shrink)

This paper argues for the need to recognize a new order of syntactic phenomena, and for a theory of syntax capable of addressing it. Dialogic syntax encompasses the linguistic, cognitive, and interactional processes involved when speakers selectively reproduce aspects of prior utterances, and when recipients recognize the resulting parallelisms and draw inferences from them. Its most visible reflex occurs when one speaker constructs an utterance based on the immediately co-present utterance of a dialogic partner. Words, structures, and other linguistic resources (...) invoked by the first speaker are selectively reproduced by the second. The alignment of utterances yields a pairing of patterns at varying levels of abstraction, ranging from identity of words and affixes, to parallelism of syntactic structures, to equivalence of grammatical categories and abstract features of form, meaning, and function. This mapping generates dialogic resonance, defined as the catalytic activation of affinities across utterances. The key unit of analysis is the diagraph, recognized as a higher-order, supra-sentential syntactic structure that emerges from the structural coupling of two or more utterances. Dialogic syntax goes beyond traditional linear syntax to recognize as integral to the task of syntactic analysis a new kind of structural relation that arises between otherwise independent sentences. (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)

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)

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)

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)

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 article examines Nancy Dubler’s pioneering work in bioethics mediation and its enduring impact on the Bioethics Consultation Service for Montefiore Medical Center. In its early formulations, Dubler’s application of the techniques and skills of alternate dispute resolution arose directly from her attempt to procedurally grapple with the emotional, psychological, and interpersonal realities uncovered through direct encounters with patients, families, and medical providers in situ. In this article, we argue that the resulting emphasis on dialogic engagement and the firsthand identification (...) of values within the methodology of bioethics mediation fundamentally alters the substance and process of ethics facilitation by changing how we communicate with stakeholders and the way in which we subsequently reason about and derive normative claims. In contrast to committee-based and non-bedside models of case consultation, we maintain that this shift toward an inclusive and deliberative approach to ethics consultation introduces important insights into what it means to be an epistemically responsible interlocuter at the bedside. After examining this question in relation to an adapted case study, we offer the claim that the discursive norms of bioethics mediation—grounded in the concept of speaking with rather than for others—underscore the transformative potential of dialogue, which remains Nancy Dubler’s most enduring legacy. (shrink)

The legacies of colonialism on both the colonised and coloniser is one thing that our world cannot escape in contemporary times. In most of the places, colonialism came with its own form of Christianity. This colonial Christianity was based on the idea of exclusion, homogenisation and conquering the other. Thus, the combination of the ideals of colonialism and Christianity brought about a type of nationalism, which was monologic. This monologic nationalism as an ideology not only creates refugees but also generates (...) a monological ‘unity’ among the people in the country of arrival against these refugees. This poses a danger to humanity as a whole. Thus, it is important for scholars of religion and theology to deconstruct ideas on the line of monologic nationalism and embrace a form of nationalism that is dialogical in nature. In this regard, this article using Mikhail Bakhtin’s idea of dialogism as its framework attempts to construct a dialogic theology of missions as a response to the global refugee phenomenon. The article argues that there must be a shift from colonial missions, which are monologic in nature to a dialogic theology of missions grounded in World Christianity.Contribution: This article attempts to point out a key legacy of colonialism and colonial Christianity: the creation of refugees, which often has not been looked at by many scholars. The problem lies not with ‘Christianity’ as a religion, but the type of Christianity being practised. Addressing this practice demands a shift from colonial Christianity to World Christianity, which is embedded within its solutions to the global refugee crisis that the world is currently facing. (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)

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

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)

In this chapter, I argue that the issue of explanatoriness in mathematical proofs can be fruitfully addressed within the dialogical conceptualization of proofs that I have been developing in recent years. The key idea is to emphasize the observation that a proof is a piece of discourse aimed at an intended audience, with the intent to produce explanatory persuasion. This approach explains both why explanatory proofs are to be preferred over non- or less explanatory ones, and why explanatoriness is an (...) audience-relative property of a proof. This account is also able to clarify a number of features of mathematical practice. (shrink)

In this paper, I discuss how certain social, cultural practices, namely different kinds of dialogical and argumentative practices, may influence how humans reason. I will focus particularly on deductive reasoning and address the question of whether deductive reasoning skills must be learned to be mastered, or whether they arise spontaneously in untrained reasoners. Based on a historically-informed dialogical reconceptualization of deductive reasoning, I will argue that deductive skills arise predominantly by means of specific training, schooling in particular. In a slogan, (...) the main claim of the paper is: when it comes to deduction, we may say that ontogeny – the onset of deductive reasoning in an individual reasoner – to some extent recapitulates phylogeny – the historical emergence of the concept of deduction (in both cases, we are dealing with cultural phenomena). But I will also argue that some ‘mundane’ forms of dialogical interaction such as story-telling and adversarial betting may also cue untrained reasoners to perform closer to the deductive canons in experiments. (shrink)

The aim of this chapter is to set out a proposal for dialogic digital ethics based on a close reading of the “Ethics Guidelines for Trustworthy AI” written by the European Commission’s High-Level Expert Group on Artificial Intelligence. These need to be digital ethics whose normative horizon of action—their criterion of justice—lies in dialogue and the possible agreement of all the agents involved in and affected by the digital reality. In line with this criterion, it is proposed that such ethics (...) be inserted into the democratic system as a structural element of civil society. The aim is to show that the participation of all parties involved is not only advisable, but morally required for their endeavour to generate a common European will and governance in response to the current fourth Industrial Revolution. The recognition of universal dignity as implied by person-centred Artificial intelligence is unthinkable without the possibility of equal participation, both within the state and civil society. Without participation, trust cannot be built or guaranteed. As we intend to show, the principle of explicability plays a decisive role in achieving this goal as a principle that has a moral, and not merely an instrumental, value. (shrink)

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)