Dialogue

In this chapter, I will offer both an appreciative and critical examination of David Bohm’s vision
and practice of dialogue and how it relates to the field of dialogue studies. Bohm’s conception
of dialogue was ground-breaking in its time due to its emphasis on consciousness and unfolding
a fundamentally different order of communication mediated by collective awareness and
insight into the nature of thought and the dialogue process as a whole. Bohm’s conception and
process aspired to bring the human project of sharing meaning, values and learning forward by
introducing practices or ways of being with the dialogue process that interrupted conventional
practice at that time. In this paper, I examine key contributions of Bohm’s work as well as a
number of critiques and limitations of the practice. Finally, I comment briefly on the feasibility
of Bohm’s practice as a transformative approach to dialogue.

In this paper I discuss in a critical manner what I believe to be some of the more interesting contributions of Anthony Steinbock’s book Home and Beyond: Generative Phenomenology after Husserl. I will thus refer mainly to his clarification of the constitution of familiar and alien objects or states of affairs through appropriation and transgression. In connection with this I will try to put forward some of the advantages and implications of a phenomenological approach to the problem of historicity in terms of generativity.  However, I will also discuss some of the limitations and problems of Steinbock’s approach. I believe that most if not all of these problems are related to his understanding of the relationship between static, genetic and generative phenomenological methods. Therefore I will devote some lines to discuss this issue and to rethink some of Steinbock’s main theses under the light of another way of understanding the relationship between these methods as well as the task of the philosophical inquiry proposed by phenomenology.

The aim of this paper is to put forward an ethical framework for the conceptualization and development of ethics audits, here understood as a catalyst for company dialogue and in general, for management of ethics in the company. Ethics auditing is understood as the opportunity and agreement to devise a system to inform on ethical corporate behavior. This system essentially aims to increase the transparency and credibility of the company's commitment to ethics. At the same time, the process of elaborating this system allows us to introduce the moral dimension into company actions and decisions, thereby completing a key dimension of the production, maintenance and development of trust capital. To this end, the following four steps are taken. First, we analyze the relation between ethics auditing and trust as a basic moral resource in the dialogue between the company and its various stakeholders. Second, we examine the social balance sheet as a precursor to ethics auditing and focus on what prevents it from going further. Third, we attempt to reconstruct the basic moral assumptions underlying the company's social responsibility from the discourse ethics approach. Finally, we present a methodological framework from which to carry out our proposal, which embraces two basic theoretical perspectives: stakeholder theory and the values derived from discourse ethics as a normative framework.

This book studies an extraordinary Latin dialogue with a woman called Jezebel, who is flamboyantly vulgar and irreverent. Ziolkowski first explores medieval attitudes toward the biblical Jezebel. He then sets the poem in the cultural milieu of eleventh-century Normandy. The book contains an edition, a translation, and a copious commentary.

Introducing Dietrich Bonhoeffer to the field of communication rests upon one key assertion--Bonhoeffer's life and work provide us with insight into a communication style that is responsive to diverse ideas in a time of crisis. His communicative manner is dissimilar from that of those who contend with one another from a standpoint of conviction while being oblivious to the pragmatic importance of self-doubt. Bonhoeffer's position takes us far beyond the impulse of blind defense of one's own ideas, revealing the pragmatic importance of unifying what, at first blush, look like contradictory communicative actions: conviction and doubt. Bonhoeffer's communicative wisdom did not permit him to succumb to the temptation of conviction without question; he tempered his own and others' enthusiasm for assuming the undisputed correctness of their convictions.

This is a commentary and reflection on the book, Relational Approaches to Gestalt Therapy edited by Lynne Jacobs and Rich Hycner. I consider the implicit relationality of gestalt therapy and wonder about the so-called "relational" turn. I introduce the idea of "dialogical contacting" and address questions of ethics and values that are uncovered as a consequence of this so-called "turn."

Obtaining an effective reward signal for dialogue management is a non trivial problem. Real user feedback is inconsistent and often even absent. This thesis investigates the use of intrinsic rewards for a reinforcement learning based dialogue manager in order to improve policy learning in an environment with sparse rewards and to move away from inefficient random ε-greedy exploration. In addition to rewards given by a user simulator for successful dialogues, intrinsic curiosity rewards are given in the form of belief-state prediction errors generated by an intrinsic curiosity module within the dialogue manager. We investigate two main settings for this method: (1) predicting the raw next belief-state, and (2) predicting belief-states in a learned feature space. In order to meet the right difficulty level for the system to be able to learn a feature space, the model is pre-trained on a small pool of dialogue transitions. For both settings, results comparable to and better than simple ε-greedy exploration are achieved. (1) is able to learn faster, but (2) achieves higher final results and has more potential for improvements and to be successful in larger state-action spaces, where feature encodings and generalization are beneficial.

Pourquoi l'illusion qu'on peut séparer le marxisme de l'athéisme se maintient-elle? Comme l‘a remarqué G.M.-M.Cottier O.P., c'est au moment où le mouvement marxiste donne des signes de crise qu'un nombre croissant de chrétiens semblent attirés par lui. L'effondrement du monolithisme doctrinal est sans doute à l'origine de cette idée qu'il est possible d'opérer un tri entre divers aspects du marxisme isolables les uns des autres, comme l’a essayé notamment G.A.Wetter S.J. L’auteur montre que l'athéisme est une part intégrale de la conception de Marx. C’est valable également pour sa „conception matérialiste de l’histoire“, appelée plus tard „le matérialisme historique“. De plus, comme l’ont formulé les évêques français, le problème n'est pas seulement celui qui oppose l'athéisme et la foi, c'est la divergence entre deux conceptions de la nature, de l'homme, de la société et de l'histoire".

Je mehr Möglichkeiten der Lebensführung wir erkennen, desto dringlicher wird die Frage: Wie lebe ich gut? Wer allerdings in der gegenwärtigen Philosophie die Klärung seiner Frage erwartet, wird zunächst enttäuscht. Er wird ein Nebeneinander gegensätzlicher Gründe eines guten Lebens vorfinden: Verwirklichung der menschlichen Natur, Erfüllung aller Wünsche, vernünftige Pflichterfüllung.
Diese Abhandlung sucht nach einem Ausweg, nach einer rationalen Grundlage für die persönliche Lebensentscheidung. Die Hauptpositionen der gegenwärtigen Debatte werden auf ihre Vordenker – Kant, Aristoteles und Sokrates – zurückgeführt und nach dem Vorbild der sokratischen Prüfung immanent entfaltet, um sie schließlich an ihren eigenen Voraussetzungen zu messen.
Der Nachvollzug des jeweiligen Denkens verdeutlicht Begründungsstrukturen, die auch in der Gegenwartsdebatte herangezogen werden: Aristoteles sieht den Grund des guten Lebens im richtigen Ziel der menschlichen Tätigkeiten; Kant hingegen im zwecksetzenden Vernunftvermögen. Bei beiden Konzeptionen zeigen sich immanente Schwierigkeiten. Die sokratische Prüfung in Platons Tugenddialogen eröffnet eine nichtskeptische Alternative jenseits dieser Dichotomie.

Published as a result of a contributions to a number of international seminars and workshop, this paper gives an overview of conviviality as a critique in response to current issues, a horizon for the future and conclusions for policy and practice of the churches, civil society and governments

This paper aims to serve as an input to stimulate further reflection on the field of evaluation by making a comparative analysis of three dialogue evaluations: Jamaican Civic Dialogue, Destino Colombia and the Argentinian Dialogue. The approach and methods used by each of the evaluation teams will be
analysed drawing attention to: i) the theoretical approach applied, ii) the actors responsible for the evaluation, iii) the production of knowledge and learning, iv) the tools used, v) the outcomes achieved, vi) the societal learning and change process, vii) role of donors and lenders.

The final section synthesises some of the main findings and invites for further reflection regarding: i) monitoring and evaluation mechanisms for effective impact and assessment, ii) democratic dialogue as a societal learning and change process, iii) managing complexity in multi-stakeholder dialogue processes, iv) democratic governance and multi-stakeholder public dialogue, and v) long-term donor support.

One of the central features of Kant's moral theory is the sharp distinction he draws between the moral Tightness (legality) of actions and their moral worth or goodness (morality). As we know from the first pages of the Groundwork, the rightness of an action is determined by the conformity of the agent's maxim to the categorical imperative; the moral goodness or worth of an action is determined by the agent's motives, by whether the agent acted from the motive of duty or from some other (non-moral) empirical motive. Morally good actions must be morally right, according to Kant, whereas morally right actions are not necessarily morally good.

Only when the conflict transforms us, will we be able to transform the conflict.

This paper presents a basic set of criteria to consider when generating dialogic environments. From there he shares an experience of dialogic environment (Memorialab) used to process traumatic experiences related to the social and personal consequences of the Basque conflict.

Stand-up Comedy has more to do with teaching than you might think. Is there more to Stand-up Comedy than just 'being funny'? what can teachers learn from interactive performance? How does the experience of Stand-up Comedy relate to: Oracy, Formative assessment and Dialogic learning?

När jag har gjort en fältstudie som handlar om dialog under känslosamma omständigheter där människor har skrattat, gråtit, tänkt och samtalat tillsammans, hur kan jag då skriva om detta utan att texten känns platt, linjär och förutsägbar? Det vill säga, hur kan jag skriva om de levande, trevande och pågående samtal som jag har upplevt? Dessa frågor är utgångspunkten för det här kapitlet. Genom att berätta om min egen skrivresa, från det att jag satt med en hel resväska med ”data” till att jag fick ihop det till ett avhandlingsmanus, hoppas jag kunna väcka frågor och funderingar som rör själva skrivprocessen – vad vi kan kalla skrivandets praktik – kring hur vi skriver våra fältstudietexter.

Luisa Conti Dialogue is a concept replete with great potentiality for the re-orientating process towards the more inclusive transformation of society, which indeed the Covid-19 pandemic has made even more urgent. This study verifies this statement, while also identifying the specific factors which have had a meaningful impact upon the engagement of people, embedded in their various communities. The undertaken research shows that these factors –related to the agents’ own role in the community, to their personal relationship with others and to their own perception of the general context– are interdependent and intersubjective. Indeed, feedback loops have emerged with an evident impact on the well-being of the community members and, therefore, of the community itself. The analysis of the data shows that a genuine dialogic culture, defined as a culture of acknowledging differences, embracing them with respectful openness and facilitating their expression through a non-hierarchical attitude, fosters positive feedback loops and, therefore, the development of sustainable communities. Communities, on the other hand, in which exclusion is tolerated place themselves in danger. The widespread reproduction of subtle discriminating practices, which were observed also in the framework of this study, remain thus alarming. Underlying the research design is indeed the formation process of international online communities in the context of an online simulation game. The crossmatching of the individual reflections of the members and the observation of their behaviour shows how their actions and interactions are entangled with handed down power structures, such as racism and sexism. Establishing an inclusive community implies therefore one fundamental condition: tackling the reproduction of power dynamics through conscious power-sharing.

Esse texto não é um texto e é um texto: um jogo-diálogo. Foi escrito por meio de conversas via aplicativo de comunicação vitual que seguem integralmente reveladas. Ora os textos são copiados do aplicativo e colados nesse arquivo, ora são trazidos como QR Code, devido a limitação de espaço. Abordamos o tema da alegria, testando seu vínculo
com o riso, a gargalhada, o desejo e a potência de agir a partir de perguntas emergentes e desdobramentos em conversa, sem estabelecer de antemão os rumos dessa escrita. Acolhendo a proposição de uma escrita performativa, apresentamos o jogo como possibilidade de partilha e uma relação entre arte e desvio em possíveis
conexões com a produção de vitalidade.

When the Son of Man comes, will He find faith on the earth?
The difference between a secular mindset and a sacred mindset is that in the secular life, one engages in daily life disconnected and without awareness of God. In the sacred life, one engages in daily life with a strong awareness of God.  In the sacred life, the child of God sees everything and every moment in the context of the spiritual and says, “The God of the universe who holds everything together is fully and personally present right here, right now.”

W artykule tym zastanowić się chcę nad pojęciem „neutralności światopoglądowej”, rozumianym tak, jak to ma miejsce w typowych dyskusjach politycznych. Chodzić zatem będzie o takie rozumienie tego terminu, które występuje, gdy na przykład postulujemy (bądź zwalczamy) neutralność światopoglądową szkoły czy państwowych urzędów. Zgodzić się wypada, że mówienie o światopoglądowości w takich kontekstach nie jest zbyt precyzyjne i łatwo może być mylące. Światopoglądem nazywa się bowiem bardzo różne rzeczy. W szczególności nazywane tak bywały wszelkie przekonania nienaukowe, czy też wartościujące. Celem artykułu nie jest jednak ani analiza tego, czym miałby być „tak naprawdę” światopogląd, ani też tego, co na przestrzeni wieków rozumiane bywało pod tą nazwą. Powtórzę jeszcze raz, że jego przedmiotem jest światopoglądowość w naszkicowanym wyżej, nie zawsze precyzyjnym i być może często niefortunnym, niemniej jednak bardzo solidnie utrwalonym użyciu.
Artykuł składa się z kilku części. Na początku postaram się wyjaśnić, o co nam dokładnie chodzi, gdy mówimy o światopoglądowości w tym znaczeniu, w jakim słowa tego używać chcę tutaj. Pomocny w tym będzie paradygmatyczny przykład, w którego roli wystąpi dyskurs specyficznie religijny. Następnie na tej podstawie spróbuję podać pewne kryteria tak rozumianej światopoglądowości. Ostatecznie sformułuję trzy takie kryteria, które nazwę kryterium treściowym, kryterium epistmicznym oraz kryterium pragmatycznym. Postaram się naszkicować, w jaki sposób kryteria te funkcjonują. Idea jest taka, że mają być one stosowane łącznie, jednak centralną rolę odgrywać będzie kryterium epistemiczne. Wszystkie kryteria cechuje nieostrość, okaże się jednak, że nie jest ona w tym przypadku groźna.

Scholars concerned with dialogical understanding and the negotiation of fundamental ethical disagreement in pluralistic modern societies have drawn attention to the intimate relationship among dialogue, perspective taking and mutual understanding. However, while these capacities endure as modern moral ideals, evolutionary biological accounts of social cooperation and social scientific investigations of human behaviour both suggest that humankind’s ideals may have outstripped its evolved moral sensibilities. While these sensibilities are well suited to maintaining co-operative relations among members of the same social group, in the case of outsiders, the propensity is instead to withdraw moral recognition and to treat the outsider as a thing. This essay first considers twentieth and twenty-first century scholars’ attention to the relationships among dialogue, perspective taking and mutual understanding, noting this work’s trajectory towards a robust endorsement of perspective taking as an essential feature of dialogical and intercultural understanding. It then turns to the work of evolutionary biologists and social scientists, whose research into the tribal character of human morality explains why dialogue with, and taking the perspective of, members of different groups is so hard. The essay finishes by reviewing findings from a particular research tradition in social psychology: intergroup contact theory. This has identified the conditions under which people’s evolved propensity to show favouritism

Speaking to You analyses how modes of addresses encountered in modernist writing continue to inform uses of the second person in the late twentieth-century. The book explores the re-emergence of classical, medieval and early modern poetic buttonholings of you – from Propertius to Milton; Dante to Ben Jonson – in negotiations of political and personal identities in the present. I focus on the work of four poets –W.S. Graham, Geoffrey Hill, Don Paterson and C.H. Sisson – whose redeployment of ancient and modern voices closely tunes in to (and answers back to) the lyric articulations of Ezra Pound, T.S. Eliot, Yeats, Joyce. In such work, the invocations of past writers rubs up against contemporary political and personal interjections, and addresses to readerships, newspaper critics, editors, friends and forebears.

Drawing into conversation a range of figures across temporalities, this book situates late twentieth-century lyric address as part of a much longer literary and philosophical history, arguing that such poetry is persuasive public interlocution that rethinks transhistorical allegiances.

Ghosting twentieth-century poetry is an insistence that artworks participate in a theatre of public words continually borrowed, tested out and altered in different civil contexts. 'Speaking to You' navigates the numerous ways in which address is a key into the political, national and personal work performed by, and through, poetic texts. It provides a literary-philosophical history of late modernist address, arguing that such writing tunes into, and is repeatedly interrupted by the diverse and often mutually antagonistic strands that comprise its alterable envisionings of the literary present.

Formulation of coastal reclamation Marina Semarang still generates pro and contra from various side. Ones, District Governor believe that coastal reclamation is one of ways to fulfill difficulty requirement of land, requirement of arrangement coastal area and also requirement of ...

Der folgende Text ist Ergebnis des Nachdenkens über Schwellen als Grenzphäno-mene, die oft entscheidend sind-und über ihren Sinn für das Menschenleben. Bezüglich meiner mehr als zwanzig Jahren langer Tätigkeit als Mutter, Lehrerin, Lektorin und Katechetin frage ich nach einer möglichen Erziehung zur Fähig-keit, hinter einer Schwelle zu leben, eine Schwelle zu überschreiten, einer mög-lichen Erziehung zur Hoffnung, zur Freiheit und Wahrheit. Nur flüchtig wird die ,Schwellenhaftigkeit" von einigen Gesichtspunkten erwähnt-es geht um einen Versuch, die Schwelle in unserer Sprachkultur zu erörtern. Das Thema sollte aus der Perspektive (alt)griechischer, biblischer, christlicher und philosophischer Kul-tur vertieft werden. Der Zweck ist, das Denken und Reflexion des Phänomens zu fördern, das jeden betrifft, und dadurch die Dynamik der Existenz möglichst zu unterstützen. Jeder Mensch wohnte irgendwo, überschritt die Schwellen, pilgerte durch die (natürliche oder kulturelle) Landschaft, in der es (natürliche oder kulturelle) Schwellen, Scheiden, Raine gibt. Die Schwellenhaftigkeit gehört zum menschli-chen Aufhalten in der Welt. Ohne Schwellen im Sinne von Grenzen, Scheiden, Rai-ne wären wir nicht-es gäbe für uns (wie wir jetzt sind) nichts, was ist, denn was es auch gibt, ist für uns begrenzt, hat seine Schwelle. Bereits im alten Griechenland führte dieses Bewusstwerden zur zweierlei ge-gensätzlichen Mündung in der philosophischen Reflexion bei der Suche nach An-fang.

Dialogue and polemic are important sources documenting confessional strives between Catholics and Utraquists in the 15th century, widely used by historians. Unfortunately, they have not been theoretically reected. By adopting some notions by Thomas Nail, this study aims to provide a few  basic observations on the nature of the border between polemical and dialogical mode of speaking: the border cannot be easily deined by literary genre alone, the border is unstable and can shift even in a relatively short period of time; and nally border is not impenetrable, some elements can be used by both polemical and dialogical mode of speaking and both modes can coexist in one literary work, as is shown on example of Dialogus by Jan of Rabštejn.

The article focuses on the non-centered, non-hierarchical structure of life- tasks, which consists of stable periods of life from contentfulness, efficiency, and energy, while in crisis situations the value of creativity, adequacy and openness increases.  It was shown the macro-, meso- and micro-environmental factors, which determine the setting of life-tasks and, accordingly, their variable structural configuration. These are factors of sociocultural contextuality, dialogic communication, multiple identities, axiological originality, and individual semantics.

This chapter presents a conception of understanding where understanding emerges out of the joint experience of conversation. On this conception, understanding requires more than the pre-reflective acquisition of shared social meanings – a conception of understanding historically highlighted by existential phenomenologists. Beyond this, it requires what occurs in genuine conversation, namely, that one put one’s pre-reflective social meanings at risk in the process of critical self-reflection. Drawing from the hermeneutic phenomenology of Hans-Georg Gadamer, I argue that conversation is that joint experience that gives rise to such critical self-reflection and that it is conversation’s play-structure in particular that makes it a source of understanding in this sense.

In the book, Christianity and Gestalt Therapy: The Presence of God in Human Relationships, I wrote stories reflective of chapter content instead of technical case studies.  This is one. I may share others. This one illustrates the phenomenon of atmosphere.

"This master thesis deals with “the meeting” and what it means to meet in a coaching­related context. Based on the dialogue philosophy and the protreptic we determine our idea of the meeting purpose, ­definition and prerequisites/conditions. This work results in 10 markers. We analyze four excerpts from two completed interviews. 
We register the occurrence of the markers in the interviews and discusses whether the meeting took place, and also discuss our markers usefulness as benchmarks for the meeting and thus for the successful interview"

Interfaith groups can be fruitfully interpreted through a Durkheimian framework as moral communities gathered on the basis of shared values and ritualistic discourses. The function of the interfaith society is to generate social solidarity through the invocation of their commonly held sacred values in a variety of modalities that can be considered the “denominations” of the interfaith “religion.” One consequence of understanding interfaith communities in this light is that it deprioritizes questions about the social impact or concrete results of interfaith engagement, as interfaith work becomes less about producing results and more about developing meaningful relationships that are not subject to proof or quantification. Rather than a change agent, interfaith dialogue is actually an emergent form of multi-religious moral community, an enactment of European cosmopolitanism which attracts mostly people who already agree with each other about the value of pluralism. This argument is grounded in ethnographic data on interfaith engagement in Rome, Italy.

Texts are available at http://www.anthropos.us.edu.pl/archiwum.htm

"Anthropos?" Academic Journal affiliated to the Faculty of Philology at the University of Silesia in Katowice.

The Academic Journal entitled "Anthropos?" (with a question mark), a periodical affiliated to the Institute of Cultural and Interdisciplinary Studies at the University of Silesia in Katowice, is published as part of the non-commercial and purely academic and educational project "Anthropos?", initiated in 2002. "Anthropos?" is an interdisciplinary journal investigating Man and Culture from a perspective of cultural anthropology and philosophy of culture.

It is nowadays customary for many academic institutions to refer to the Greek notion of anthropos in their publishing series or names of projects. This is due to the fact that we are so much anchored in the Greek heritage. Ever since the launching of the project in 2002 there has been a question mark attached to the name of the journal. It is absolutely crucial to the idea behind the whole enterprise. What is meant by the name is revealed by the contents of the publication which favours contemporary reflection on things that are not fully determinate and easy to point out and identify, the sort of reflection that is marked by doubt and uncertainty. Hence the question mark, as we understand it, is decisive in terms of the journals standing in public sphere, documenting our uncertainty in sketching the image of a human being. We try to answer the classical question - "What is a Human being?". We also try to answer the postmodern question - "What contexts are create our identity?". Academic Journal is a fully peer reviewed (the journal uses double-blind review).

"Anthropos?" is indexed by The Ministry of Science and Higher Education (List "B"). An open-access journal is available online.

Address:

Academic Journal "Anthropos?"
Main Editior: dr hab. prof. UŚ Aleksandra Kunce
Institute of Cultural and Interdisciplinary Studies
Faculty of Philology
University of Silesia
Plac Sejmu Śląskiego 1
Katowice, 40-032
Poland
e-mail: anthropo@us.edu.pl
Website: http://www.anthropos.us.edu.pl
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