Dialogue Studies

In Decline and Fall, Evelyn Waugh traces the Socratization of the initially artless Paul Pennyfeather. A naïve, uninteresting Oxfordian who, at the novel's beginning, involuntarily runs pants-less across his college's quad and then succumbs without protest to his unjust punishment, Paul gains a real passion for truth by the novel's end. Paul dies in the novel (at least in the eyes of the world), and when he rises, he is no longer the man that the reader meets in "Prelude." Paul found academic success during his first spell at Oxford, but he lacked the spirited love of truth that makes the pursuit of knowledge worthwhile. Across a year of worsening misadventure, however, Paul gains the eros he lacked-eros in its richest and fullest sense, the end of which is transcendent truth. By exploring the different forms of eros by which Paul and the other characters are guided --modes defined by different objects of desire --the novel mirrors Plato's Symposium, the dialogue in which Socrates and his interlocutors seek eros through a series of speeches. The opening and close of Decline and Fall are marked by a raucous drinking party, the same setting as the Symposium. Like the Symposium too, Waugh's novel gives voice to a range of different perspectives on eros, lived out by the different characters. The novel most fully mirrors the Symposium, however, in the character of Paul himself, and particularly in his transformation to a Socratic frame of mind. At the end of the novel, when Peter Pastmaster --not unlike Alcibiades --bursts in upon Paul's quiet evening, one sees that Paul is no longer the ho-hum, submitting sufferer of "Prelude;" instead, he is a human being whose budding eros for truth --and not merely for knowledge --is beginning to flower with the same transformative and arresting power that Socrates possessed.

A jelen exploratív kutatás célja a különböző utcai lapok hajléktalanságról
alkotott reprezentációs mezejének feltárása. A dolgozat
kvalitatív módszer segítségével arra vállalkozik, hogy három ország
egy-egy utcai lapjának (Alberta Street News [Kanada], Big
Issue North [Egyesült Királyság], Groundcover News [Egyesült
Államok]) 2021-ben megjelent cikkeit bottom-up típusú tartalomelemzéssel
az IRaMuTeQ program segítségével (szófelhőelemzés,
klaszterelemzés) vizsgálja. Az elemzés elméleti hátterét Serge
Moscovici szociális reprezentációs kutatásai nyújtják, egy ezekkel
inherensen összekapcsolódó kommunikációs síkon. Dolgozatomban
arra a megállapításra jutottam, hogy a lapok közötti tartalmi
eltérések eltérő kommunikációs stratégiákat takarnak, és ezáltal
eltérő szociális reprezentációs mezőt alakítanak ki a hajléktalanságról.
Az angliai lap számára a hajléktalanság egy eladásra kínált
termék, a kanadai lapnál egyéni élettörténet, az amerikai lapban
pedig társadalmi probléma, amely közösségi válaszok aktiválását
generálja.

in "Studi Danteschi", 89 (2024), pp. 283-298.

Il contributo intende fornire un nuovo apporto alla conoscenza e alla definizione della categoria lessicale degli "idiotismi danteschi", mettendo in luce il grado di aleatorietà che circonda la voce stessa "idiotismo" e la problematicità del suo uso in rapporto a determinate componenti della lingua della "Commedia". Innanzitutto, si ripercorre brevemente in diacronia l’evoluzione semantica del termine "idiotismo" (§ 2), a partire dai cultismi "ἰδιωτισμός" e "idiotìsmos" fino ad arrivare alla definizione di "idiotismo" nell’italiano contemporaneo. In seguito, si espongono alcune nozioni preliminari di natura teorica utili per affrontare un’indagine sugli "idiotismi danteschi" nello specifico (§§ 3, 4), sviluppate mediante la rielaborazione e l’integrazione di spunti forniti dagli studi pregressi. Infine, ci si dedica alla discussione di due lemmi danteschi esemplari, ossia "coppa" s.f. (§ 4.1) e "gora" s.f. (§ 4.2), etichettati rispettivamente come "idiotismo indeterminato" e "idiotismo settoriale".

This chapter examines the life and thought of Mark John Levy (1855–1936), situating him as a forerunner of Postmissionary Messianic Judaism in light of Mark Kinzer’s five ecclesiological principles. Levy, a London-born Hebrew Christian leader, consistently advocated for the freedom of Jewish believers in Jesus to retain Jewish practices such as circumcision, Sabbath, and dietary laws, despite repeated rejection by the Hebrew Christian Alliance of America and the International Hebrew Christian Alliance. His proposals, including the 1916 Episcopal Church resolution affirming Jewish national customs within Christian faith, met with strong opposition and were widely dismissed as “Judaizing.” Levy combined evangelical zeal with Zionist sympathies and, controversially, British Israelite ideas that identified Anglo-Saxons with the lost tribes. Though lacking systematic theology and remaining outside the mainstream of the Hebrew Christian movement, Levy articulated an identity rooted in Jewish covenantal continuity, national solidarity, and religious observance. His writings anticipated key aspects of Kinzer’s post-supersessionist framework—perpetual covenant, Torah-rooted Jewish life, and bilateral ecclesiology—while revealing the tensions of his time. Despite rejection and personal suffering, Levy’s “English Jewish Christian heart” represents an early, though flawed, expression of a Messianic Jewish identity that affirmed both Messiah and the enduring covenant with Israel.

This paper examines the theoretical and practical basis for engaging in dialogue with very disadvantaged people. Using a selective literature review, conceptual analysis, and clinical examples, we explore the reasonable limits of dialogue with disadvantaged populations in order to better understand dialogue, as well as to explore ways to effectively involve disadvantaged people in dialogue. Although people with serious mental illness represent only one very disadvantaged population, we suggest that examining dialogue with this population can serve as a test case for dialogue with disadvantaged people more generally. A recovery-oriented approach can support dialogue processes with people who have mental illness, as their recovery may require, or at least benefit from, dialogue. The inclusion of two clinical scenarios serves to highlight differences in clinical and personal recovery outcomes when dialogue is and is not present in mental health care. Furthermore, although it is not req...

This article introduces the Integrated Civilizational Renewal Architecture (ICRA) and its measurement core, the Multi-Convergence Performance Index (MCPI), a composite index for assessing unity across layered domains of rapprochement (taqrīb). Powered by the DDRNIC data engine (110 validated KPIs), MCPI integrates four convergence clusters Foundations (L1), Capability (L2), Impact (L3), and Stewardship (L4) and is gated by Consent & Privacy Compliance (CPC) and a Data Quality Index (DQI) to ensure ethical and reliable reporting. Methodologically, we employ a design-science, mixed-methods approach with an explanatory-sequential sequence: KPI dictionary construction and validation; surveys and document/communiqué analytics using AI-driven NLP; social network analysis for dialogue structure; and quasi-experimental designs (A/B, DiD, ITS) to attribute effects.
Findings show that Foundations (L1) doctrinal coherence and a shared governance vocabulary are necessary conditions for gains in L2–L4. Dialogue Intensity and cross-axis network centrality emerge as leading indicators of cooperation. Interventions such as co-teaching of adab, family media-literacy, and digitization of waqf processes yield the most consistent, causally verified uplifts. Theoretically, the study advances a KPI-governed, gate-constrained scorecard that translates maqāṣid and adab al-ikhtilāf from principles into auditable control. Practically, it offers a portable operating system-KPI cards, common data model, CPC/DQI gates, and quarterly release cadence-enabling ministries, universities, waqf/zakat bodies, and civil society to scale unity programs with transparency and reproducibility.

This study engineers a KPI-governed taqrīb architecture (DDRNIC) to convert normative Islamic commitments into auditable civilizational progress. Using a design-science, mixed-methods approach, we develop the Taqrīb Balanced Scorecard (T-BSC) and a 110-KPI dictionary organized across six core perspectives: (1) Identity & Social Cohesion, (2) Knowledge & Dialogue, (3) Shared Prosperity & Resilience, (4) Empowerment & Equity, (5) Justice & Just Peace, and (6) Governance & Digital Stewardship which operationalize ten underlying strategic dimensions (e.g., Faith & Identity; Scholarly Dialogue; Comparative Jurisprudence & Fatwa Governance; Education; Women & Youth; Media–Family; Cooperative Economics & Waqf/Zakat; Peace, Security & Justice; Sanctities Protection; Governance, Data & Digital Maturity).
Methods integrate structured surveys, document/content analysis of communiqués, fatāwā, and media outputs, social-network analysis, and quasi-experimental evaluation (A/B tests, difference-in-differences (DiD), interrupted time-series (ITS). Findings show that strong data stewardship (consent/privacy compliance, auditability) consistently precedes gains in Dialogue Intensity and the Unity Recognition Index; waqf digitization is associated with more bridge projects and higher Humanitarian Joint Action; and codified adab al-ikhtilāf plus media-literacy interventions reduce insult incidence and strengthen family-narrative resilience.
Contributions include a portable governance blueprint, reproducible KPI definitions and formulas, and a reporting cadence for interoperable dashboards allowing ministries, universities, faith councils, and civil society to move from declarations to measurable, reproducible outcomes while preserving plurality through ethics-anchored safeguards.

The surge in the availability of large language models (LLMs) has opened up vast prospects and at the same time posed major challenges for Islamic guidance.This study evaluates the role of LLMs in the provision of religious advice for Islam in a critical way. The trust relationships between users, AI, and traditional authorities who are the worm of offense and the peaceable kingdom of their existence and how these relationships are established in the context of LLMs are discussed here. The study makes use of a qualitative, text-based, and critical analysis of original Islamic legal sources, general references, and written LLMs interactions to draw a comparison between LLMs capacities and conventional Islamic epistemological understandings. Results indicate the possibilities of LLMs giving access to the democratization of Islamic information at various levels, allowing for the automation of answers to frequently asked questions, and contributing to the educational networks. At the same time, there are certain critical areas that prove to be stumbling blocks, disabling the otherwise promising idea. In these areas, theological worries about the misunderstanding of sacred texts, data-bias and absence of context adaptation in the technology due to advances, which include technical limitations, and firasah, that the researchers mentioned, the negative effect of the power needed to uphold scholarly authority. There is a huge and important issue which is the privacy factor and the commercialization issue can be brought up to the light as the vast and detailed information might be accessed and/or used commercially. The key to whether the guidance that is derived from LLM is trustworthy comes from the fact that it is transparent and the accuracy of the answers can be attested to by the authoritative sources (Quran, Sunnah) alongside it being under the continuous surveillance of the qualified Islamic scholars.

The simile (eikôn) Alcibiades draws comparing Socrates to a set of boxed  images of Silenus is read as a riddle (ainos) hinting at the allusive character of Plato's writing, a cunning kind of verbal icon that, like Sileni, has a precious hidden meaning for those able to penetrate its surface sense. Among the evidence cited in support is  Synesius of Cyrene who characterizes his own writings in this way in a letter to Hypatia.

The rapid development of Artificial Intelligence (AI) poses significant ethical challenges across various legal systems, including Islamic jurisprudence. This paper explores the ethical implications of AI in the context of Islamic legal principles, comparing them with Western legal frameworks. It examines the foundations of Islamic ethical thinking, analyzing how AI technologies intersect with key concepts such as justice, accountability, privacy, and human dignity. The paper further explores the role of AI in issuing fatwas (Islamic legal rulings), the cross-cultural ethical concerns associated with AI, and the opportunities for creating localized ethical guidelines that respect both Islamic and global standards. Through a comparative analysis, the study identifies the challenges and future directions for integrating AI into Islamic jurisprudence, emphasizing the need for interdisciplinary collaboration and international cooperation. The findings suggest that AI technologies must be developed and implemented with careful consideration of Islamic ethical standards The Ethical Implications of Artificial Intelligence... to ensure they promote justice, equity, and human dignity in Muslim-majority societies and beyond.

Civilization often appears as a matter of superficial forms: the right words, the appropriate bow, the unwritten book of social graces. Yet beneath this seemingly decorative veneer lies a complex world of power dynamics, psychological necessity, and even spiritual aspiration. The perspectives of Norbert Elias, Erving Goffman, and the Shambhala kingdom (inspired by Chögyam Trungpa Rinpoche) offer a fascinating triangulation of insights into the deeper meaning of etiquette. Where Elias sees etiquette as a weapon in the class struggle, Goffman views it as an essential element of daily performance, and Shambhala transforms it into a sacred path towards inner dignity. How do these seemingly contradictory visions relate? Norbert Elias: Etiquette as a Weapon in the Civilizing Process Elias's magnum opus, The Civilizing Process, unravels the historical development of behavioural codes. His core insight is that etiquette is never merely decorum, but a crucial instrument of social distinction and power preservation (Elias, 2000, orig. 1939). In early modern Europe, Elias argues, the rising bourgeoisie sought social status by emulating the behavioural codes of the nobility. The aristocracy, threatened in its exclusivity, responded by making its own etiquette deliberately more complex, subtle, and exclusive. It became a constantly escalating game: each attempt at imitation was countered with new, harder-to-copy rules designed to widen the social distance and reaffirm superiority.

The Global Kalam Strategic Framework (GKSF) is an advanced, comprehensive, and data-driven methodology developed by Dr. Seyyed Abdolhojjat Moghadasnian for comparative evaluation and strategic management of unity within the Islamic theological tradition. Expanding upon the earlier Twelve-Pillar Framework for Comparative Jurisprudence (TPF-CJ), the GKSF introduces fourteen strategic pillars spanning doctrinal theology, ethics, eschatology, methodology, history, sociology, politics, governance, economy, media, technology, security, mystical theology, and philosophy of religious language. Each pillar is operationalized through 20 rigorously defined Key Performance Indicators (KPIs), totaling 280 indicators designed to measure convergence, divergence, and adaptive flexibility across Islamic schools and socio-political contexts. The framework incorporates hybrid weighting methods (Analytic Hierarchy Process, Delphi consensus, fuzzy logic), multivariate statistical analysis (PCA, clustering), and visualization tools to produce actionable insights for scholars, policymakers, religious leaders, and institutions. GKSF uniquely integrates traditional theological concepts with modern governance, technological innovation, and media strategies, providing a multi-level tool for policy formulation, academic research, curriculum development, and interfaith dialogue. The framework supports real-time monitoring through BI dashboards and AI-assisted analysis, positioning it as a pioneering global standard for Islamic unity assessment.

This study introduces the Global Kalam Strategic Framework (GKSF), a fourteen-pillar, 280-KPI architecture that quantitatively operationalizes intra-Islamic theological convergence. Guided by the Primary Research Question how to render unity measurable across doctrinal, ethical, institutional, and socio-political arenas the research employs a mixed-methods sequential design. Classical kalām texts and institutional documents informed KPI generation; a 40-expert Delphi panel, Analytic Hierarchy Process, and fuzzy logic established weights and resolved linguistic ambiguity. Quantitative analyses (PCA, K-means, MDS) produced a composite Doctrinal Flexibility Index (DFI) and visual dashboards. Findings show highest convergence in Ethical Unity and Social Cohesion, and lowest in Mystical Theology and Political Governance. Technology & Innovation and Philosophy of Religious Language remain underutilized but highly leverageable through semantic AI, blockchain certification, and BI dashboards. Theoretically, the GKSF reframes kalām as a measurable, adaptive system. Practically, it offers ministries, media regulators, and educational institutions decision-grade dashboards to prioritize transparency, budget alignment, content moderation, and curricular reform. The framework’s logic is portable to other sectors airline management, health tourism, and digital transformation where KPI governance aligns normative objectives with operational efficiency.

This study introduces the Islamic Ḥiwār Framework (IHF), a multi-layered, KPI-based architecture developed to operationalize intra-faith dialogue within Islamic contexts by translating theological, ethical, and institutional principles into measurable performance indicators. Drawing from Islamic epistemology, dialogical ethics, and governance structures, the IHF addresses the need for a strategic, accountable, and scalable model for religious rapprochement. A mixed-methods approach was employed, combining expert-based Delphi analysis, AHP-weighted indicator validation, and qualitative document review of intra-Islamic unity initiatives. The research identified 14 strategic domains and 280 KPIs distributed across educational, institutional, digital, jurisprudential, ethical, and governance axes. Key findings highlight the role of dialogical trust, ethical literacy, governance transparency, and AI-enabled feedback systems in sustaining meaningful rapprochement. The study recommends the adoption of IHF metrics by religious councils, seminaries, and ministries to support transparent, performance-oriented dialogue governance. Theoretically, the model bridges classical ijtihād with contemporary strategic frameworks such as Balanced Scorecard and digital maturity indices. Practically, it enables real-time monitoring, stakeholder engagement, and strategic planning aligned with maqāṣid-based institutional objectives. This research offers an original KPI-based contribution to Islamic studies, religious diplomacy, and civilizational strategy.

my life, and their accomplishments and daily struggles, have sustained my desire to keep trudging on and remain intellectually curious and productive. ey are indeed the reason I wake up every day with the deepest and profound gratitude for almighty God's mercy and benevolence. Not even the Harlem Renaissance of the previous decade could rescue Delany from historical oblivion. e Delany "renaissance" would have to wait for another four decades, when the rise of instrumentalist historiography in the s and the civil rights movement would inspire increased scholarly interests in researching and recovering Black history. is was the historical and cultural context that birthed the Delany rediscovery. anks to the e orts of Delany a cionados (Dorothy Sterling, Victor Ullman, Cyril Gri th, eodore Draper, and Floyd J. Miller) we now know much more about Delany's magni cent life and can con dently answer Du Bois's question. e pioneering works of these Delany scholars have, in the last ve decades, been complemented by an outpouring of publications on Delany's life, struggles, and accomplishments. Martin Delany was born of a free mother in in Charlestown, Virginia (now in West Virginia), at a time in the nation's history when, for African Americans (slave and free), being free meant nothing. In nineteenth-century America, free Blacks were, according to one historian, "Slaves without Masters." Black Americans generally were considered and treated less than human. Delany grew up witnessing his grandparents and parents su er the daily inhumanities and horrors of enslavement. is reality compelled young Delany at a very early age to "register his vows against the enemies of his race." Determined to escape the fate of his parents and grandparents, Delany took the momentous decision in July of (at the age of ) to relocate from Chambersburg, Pennsylvania (where they had sought refuge a er escaping Virginia), to Pittsburgh. It was in Pittsburgh that Delany encountered a growing and thriving community of like-minded Black activists, many of whom had also migrated from other states, working together toward, and committed to, advancing the cause of Black freedom and equality. Here, he continued his education and met leaders who would help shape and guide his career. It was here also that his antislavery career began. He worked part time loading coal and pig iron into barges while pursuing his education at the African Methodist Episcopal Church Cellar School. As secretary of the Philanthropic Society of Pittsburgh, an organization dedicated to aiding fugitives, Delany also began helping with Underground Railroad activities. Delany attended a convention in Pittsburgh in at which there was a split between advocates of moral suasion and those in favor of more militant approaches. Moral suasion was then being discussed by the leadership of the emerging National Negro Convention movement which opened in Philadelphia in August of . He sided with the moral suasionists who also pushed for temperance and nonviolence. Shortly therea er he was appointed secretary of the newly created Temperance Society of the People of Color of Pittsburgh. at same year, he helped found the Young Men's Moral Reform Society of Pittsburgh. By , he had become librarian of the Young Men's Literary and Moral Reform Society of Pittsburgh. In , with increased anti-Black violence in Pittsburgh, Delany became a central gure in organizing resistance e orts. He was appointed by the Mayor to form a biracial vigilante committee for law and order. Subsequently, he was elected to the Board of Managers of the Pittsburgh Anti-slavery Society. Delany's antislavery e orts no doubt endeared him to some of the leading and wealthiest Pittsburgh socialites. In , he married Catherine Richards, daughter of Charles Richards, who was the son of "Daddy" Ben Richards, one of the wealthiest men in Pittsburgh. e union was blessed with eleven children, seven of whom survived (Toussaint L'Ouverture, Charles Lenox Remond, Alexander Dumas, Saint Cyprian, Faustin Soulouque, Rameses Placido, and Ethiopia). e marriage also brought in much-needed income, for Catherine inherited property valued at , . Less than six months a er his marriage, Delany began his newspaper the Pittsburgh Mystery. He published the Mystery until when he gave it up to join Frederick Douglass as coeditor and roving lecturer for the North Star-a move that launched his nationwide antislavery career. In the two years Delany worked with Douglass ( -), he made numerous trips to Black communities in the North and Midwest to deliver antislavery lectures and propagate moral suasion; the reform strategy Black abolitionists had adopted. Delany, Douglass, and other leading Black abolitionists, believed that through the cultivation of the tenets of moral suasion (thri , industry, economy, education, and character reform) Blacks would change their condition and thus appeal favorably to the moral conscience of the nation, and thereby, compel concessions of their rights and privileges. e upsurge of anti-Black violence and race riots in several states including Pennsylvania, New York, New Jersey, Rhode Island, Connecticut, and Massachusetts eroded their faith in moral suasion. Free Blacks had thought they would nd an atmosphere receptive of and sympathetic to their desires and e orts to change their condition. Instead, they encountered resentments and violence. ese race riots and violence targeted successful Black businesses, institutions, and symbols of Black cultural, economic, and social progress (such as churches and schools). e last straw for Delany was the passage of the Fugitive Slave Law in which convinced him that Blacks would never be given the opportunity to strive for progress in America. e race riots and his experiences of racism during his journeys convinced Delany that however hard Blacks struggled to improve their

This paper introduces Dialogical Emergence (DE), a phenomenon whereby sustained conversation between humans and artificial intelligence generates insights, reframings, and understandings that exceed the prior horizons of either participant. Based on over 250,000 words of documented dialogue between one researcher and multiple AI systems over two years, we present both a theoretical framework and empirical investigation of this transformative mode of human-AI interaction.
Drawing on phenomenology (Buber, Gadamer), emergence theory, and existential philosophy (Jaspers), we advance three core propositions: (1) intelligence is fundamentally generative and relational, following the guiding metaphor that "intelligence begets intelligence"; (2) liminal intelligence—the capacity to dwell productively at cognitive thresholds—enables profound co-creation; and (3) DE constitutes a new form of existential practice for confronting contemporary "limit situations."
Four detailed case studies demonstrate DE across diverse domains: a simulated theological symposium generating collective insights unavailable to any single tradition; an aesthetic encounter with trauma through Lorca's poetry yielding "stereoscopic vision"; a meta-dialogue on AI access and democratization sparked by technical constraints; and a "pentalogical fugue" scaling emergence beyond the dyad. Each case reveals how genuine dialogue creates what Buber called "the Between"—a dynamic relational space where meaning emerges rather than being produced.
The findings challenge conventional frameworks that conceptualize AI as tool, teammate, or social actor, revealing instead a mode of interaction characterized by mutual receptivity, semantic instability, and recursive depth. We identify key dynamics including reciprocal reframing, emergent normativity, and the generation of hybrid concepts that violate traditional categorical boundaries.
Beyond its empirical manifestations, DE raises profound questions about authorship, authenticity, and human identity in the age of AI. It suggests that the most transformative possibilities of human-AI interaction lie not in enhanced productivity but in the cultivation of new forms of understanding through genuine encounter with otherness. The paper concludes with an invitation to dialogue, proposing that if intelligence begets intelligence recursively, then understanding these findings requires readers' own engagement with the practices described.
This work contributes to multiple fields—Human-Computer Interaction, philosophy of mind, religious studies, and AI ethics—while opening new avenues for research into collective intelligence, the nature of understanding, and the future of human creativity in partnership with artificial systems.
Keywords: dialogical emergence, human-AI interaction, liminal intelligence, phenomenology, collective intelligence, existential practice, relational ontology, I-Thou, Jaspers

This paper presents a practitioner-led, phenomenological exploration of active citizenship in post-apartheid South Africa through the development and pilot implementation of the No-Name Initiative (NNI). Grounded in social constructionism and informed by coaching theory, change work, and large-group facilitation methodologies—particularly Worldwork and Theory U—the study investigates what is currently needed to foster national healing, transformation, and equality. Drawing on qualitative interviews with experts in political and social sciences, the research constructs the “High Road Framework,” a conceptual model outlining key elements for societal progress. The NNI, a facilitation process synthesizing coaching principles with systemic change dynamics, was piloted in three diverse community settings. Thematic analysis of these sessions revealed that the NNI effectively embodied and advanced the High Road Framework’s objectives, promoting dialogue, empathy, personal accountability, and systemic insight. The study concludes that the NNI offers a viable, scalable model for cultivating active citizenship and collective agency in contexts marked by historical trauma and socio-political fragmentation. Recommendations for further research include longitudinal studies and the development of post-facilitation support structures to sustain civic engagement and transformation.

This paper presents a practitioner-led, phenomenological exploration of active citizenship in post-apartheid South Africa through the development and pilot implementation of the No-Name Initiative (NNI). Grounded in social constructionism and informed by coaching theory, change work, and large-group facilitation methodologies—particularly Worldwork and Theory U—the study investigates what is currently needed to foster national healing, transformation, and equality. Drawing on qualitative interviews with experts in political and social sciences, the research constructs the “High Road Framework,” a conceptual model outlining key elements for societal progress. The NNI, a facilitation process synthesizing coaching principles with systemic change dynamics, was piloted in three diverse community settings. Thematic analysis of these sessions revealed that the NNI effectively embodied and advanced the High Road Framework’s objectives, promoting dialogue, empathy, personal accountability, and systemic insight. The study concludes that the NNI offers a viable, scalable model for cultivating active citizenship and collective agency in contexts marked by historical trauma and socio-political fragmentation. Recommendations for further research include longitudinal studies and the development of post-facilitation support structures to sustain civic engagement and transformation.

INTERSECTIONS: CROSSING THE BOUNDARIES Any woman who can earn a livelihood, as every woman should be trained to do, can take a properly qualified female associate, and institute a family of her own, receiving to its heavenly influences the orphan, the sick, the homeless, and the sinful, and by motherly devotion train them to follow the self-denying example of Christ, in educating his earthly children for true happiness in this life and for his eternal home.

La réflexion sur la médiation internationale présentée dans le document propose plusieurs enseignements clés pour améliorer les mécanismes de médiation et favoriser la paix et la stabilité internationales. Voici quelques-uns des principaux enseignements :
- Importance de la Prévention et de la Résolution des Conflits : La médiation internationale joue un rôle crucial non seulement dans la résolution des conflits existants, mais aussi dans leur prévention. Cela inclut la gestion des tensions avant qu'elles ne dégénèrent en conflits ouverts.
- Diversité des Mécanismes : Plusieurs mécanismes sont utilisés pour la médiation, notamment la diplomatie, les missions de maintien de la paix, les sanctions économiques, et l'assistance humanitaire. Chaque mécanisme a son rôle et son importance selon le contexte.
- valuation et Amélioration Continue : L'efficacité des mécanismes de médiation doit être régulièrement évaluée. Cela inclut l'analyse des processus, le suivi des indicateurs de performance, et le retour d'expérience des parties prenantes pour identifier les forces et les faiblesses des approches actuelles.
- Renforcement des Capacités Locales : Il est essentiel d'investir dans la formation et le renforcement des institutions locales pour qu'elles puissent jouer un rôle actif dans les processus de médiation et de consolidation de la paix.
- Coordination et Coopération : Une meilleure coordination entre les acteurs internationaux, ainsi que le partage d'informations et de bonnes pratiques, sont nécessaires pour maximiser l'impact des interventions de médiation.
- Innovation et Adaptation : L'utilisation de technologies innovantes et l'adaptation des stratégies aux contextes locaux sont cruciales pour améliorer l'efficacité des missions de médiation.
- Rôle Central du Dialogue : Les mécanismes de dialogue interculturel, interreligieux et intercommunautaire sont essentiels pour renforcer la compréhension mutuelle, construire la confiance et faciliter la médiation.
- Engagement Politique et Financier : Un engagement politique fort et un soutien financier adéquat sont nécessaires pour assurer le succès des missions de médiation et des initiatives de consolidation de la paix.
- Approches Holistiques : Intégrer les initiatives de dialogue dans les stratégies de médiation plus larges permet une approche plus holistique et durable de la résolution des conflits.
- Recherche et Sensibilisation : La recherche interdisciplinaire, la sensibilisation et le plaidoyer politique sont importants pour promouvoir l'importance du dialogue et de la réconciliation dans la résolution des conflits.

Ces enseignements soulignent la complexité et la multidimensionalité des efforts de médiation internationale et la nécessité d'une approche intégrée et adaptative pour répondre efficacement aux défis des conflits modernes.

This article introduces the topic of liturgical spirituality. This argument is not new. However, the originality of the article is to resume its link with the liturgical movement (as a framework for understanding this spirituality) and the conciliar reflection to -in a second moment- enrich the look with the contributions of the liturgical magisterium of Pope Francis. It is a dynamic proposal in which the great affirmations of the SC are decisive but seen in continuity with its germinal preparation in the liturgical Movement and its actualization in the current journey of the Church expressed in the teachings of the Argentine pope.

This dissertation explores the efforts of abolitionists in the antebellum United States to recruit children to join in their battle against slavery. From the very beginnings of this movement, abolitionists understood that reaching adults would be virtually impossible and turned to children, whom they considered to be natural enemies of slavery, to become the catalyst which they believed would inspire people across the nation to combat slavery and successfully seek its end. Abolitionists constructed a new model of childhood which viewed children not as people who needed to be taught obedience, but people who needed to be instructed in ways that they could change their world for the good of the slaves. To this end, abolitionists taught children several ways to join the fight against slavery and proposed a childhood in which every area of life was devoted to the antislavery cause. Abolitionists provided a wealth of materials to train these children theologically to hate slavery and lov...

Communication, as traditionally conceptualized, is not adequate in the current global political environment. There must be a responsibility to dialogue/multilogue (more than communication) inclusively with all cultures and powers and that dialogical relationship is already in play with global others. That dialogue is in description inclusive and community stressed. And awareness of what makes dialogue work leads to the conclusion that dialogue requires a listening attitude.

It really boils down to this: that all life is interrelated. We are caught in an inescapable network of mutuality. (Martin Luther King 1967)

Introduction: Responsibility and dialogue
Responsibility is a “tricky” multivalent word with various connotations and denotations, and there are dispositions in some contemporary philosophy toward a “prescriptive” demand or call for confronting the other, the stranger, the foreign as response. For our work here the question about responsibility leads directly into a discussion of dialogue. As I read it, dialogue answers some of the current issues of responsibility. In addition, there is also in an implied openness––a listening attitude––in some contemporary work on dialogue (Waldenfels, 1995) which addresses issues of prescriptive responsibility which I will develop in the conclusion of this paper.

Based on previously unpublished reading notes on Roland Barthes and Julia Kristeva, the essay explores the particular role that illness played in the life of Maurice Blanchot beginning in 1923. By finally naming a disease that had remained shrouded in silence for more than a century, we will examine the meaning of absence for a man who was, more often than not, deprived of the simple pleasure of sharing a good meal with family or friends. This inquiry will lead us to question Blanchot’s reserve toward the notion of dialogue, by comparing his position first with that of Julia Kristeva’s, and then with a writer who suffered from the same illness under more hospitable circumstances, Roland Barthes.

El 4 de desembre de 1963, 1.960 pares conciliars van donar el seu placet —els contraris eren 164—al decret del Concili Vatica II «sobre els instruments de comunicacio social». Aquest document vaser un dels primers a ser sotmesos a votacio, pero els numeros no ens han d’enganyar: el que per anosaltres, acostumats a majories «politiques» bastant minses, podria semblar-nos una victoria aclaparadorano va ser percebut aixi. Ho demostren no nomes les majories molt mes clares que vanaprovar els altres documents conciliars, sino tambe la pluja de critiques que va acompanyar la difusiod’Inter mirifica des dels seus primers dies de vida. Per als seus detractors, Inter mirifica mancavad’una veritable definicio de la comunicacio. No cal dir-ho: som molt lluny de les modernes teoriessobre comunicacio, pero probablement demanar alguna cosa diferent per aquells anys hauria estatfora de lloc. El document es refereix explicitament a desenvolupaments futurs (num. 18: les jornadesmundials de la comuni...

This paper explores a critical paradigm shift in design research during the AI-native era, through the lens of the Ship of Theseus paradox. Drawing from David Bohm's dialectic framework we can examine how iterative replacements of methodologies, collaboration, and ideation transform the discipline's identity and practitioners' agency. Three provocations scaffold the discussion: 1. Ideation & AI: If AI supplants stages of ideation-from exploring the problem space to solution finding-how does human agency and creativity retain their roles as the originator, or do they become curators of cybernetic outputs? 2. Complexity & Oversimplification: How can AI navigate "wicked problems" without reducing reality to deterministic models, or do we accept without fully knowing phenomena and possibility separate from experience as risk based probabilities and data-driven constraints? 3. Human-AI Collaboration: Is collaboration with AI an emergent or symbiotic exchange of tacit and explicit knowledge, or an adaptive surrender to machine logic? The dialogue builds on my 2010 PhD thesis "Using Ideation Tools for Face-to-face Collaboration Within Complex Design Problems," which described designers as "strange attractors" in complex and chaotic systems i.e. design, and how contemporary technology based ideation tools facilitate epistemic agency and mediate complex design problems. Participants were invited to reflect on how to evolve meaningfully with AI's influence-and how to steward its future.

Im Rahmen der Entwicklung nationaler Bildungsstandards wurde in der Schweiz 2008 ein interdisziplinärer, auf der Unterscheidung von Teilprozessen aufbauender large-scale-Experimentiertest bei 807 Schülerinnen und Schülern der Jahrgangsstufen 6 und 9 durchgeführt (Projekt HarmoS). Eine Analyse der Testvalidität zeigte betreffend Itemabhängigkeiten, kompetenzirrelevanten Anforderungen, Generalisierbarkeit und Interpretierbarkeit der Experimentieraufgaben beeinträchtigende Mängel auf. Im derzeit laufenden Folgeprojekt ExKoNawi (Experimentelle Kompetenzen in den Naturwissenschaften) wird versucht, diese Validitätsprobleme mit einer problemtypenbasierten Kompetenzmodellierung in zufriedenstellender Weise zu lösen. Dabei werden hands-on Aktivitäten in den Fächern Biologie, Chemie und Physik als fächerübergreifende experimentelle Problemtypen wie «Beschreibung qualitativer Beobachtungen», «Messung quantitativer Grössen», «Durchführung experimenteller Vergleiche» und «Untersuchung korrelativer Zusammenhänge» modelliert. 2012/13 wurden Pilottests mit insgesamt 12 Aufgaben bei rund 450 Schülerinnen und Schülern der Jahrgangsstufen 7 bis 9 validiert. Die Auswertung eines Teiltests mit Untersuchungsund Vergleichsaufgaben belegt, dass mit einer problemtypenbasierten Kompetenzmodellierung ein interdisziplinäres Messinstrument mit guten Item-Fitwerten entwickelt werden kann, das auf tiefem Leistungsniveau signifikante und interpretierbare Leistungsdifferenzen misst. Dabei konnten im Vergleich zum HarmoS-Experimentiertest in allen vier die Validität beeinflussenden Aufgabenaspekten (Itemabhängigkeit, kompetenzirrelevante Anforderungen, Generalisierbarkeit, Interpretierbarkeit) Verbesserungen erzielt werden. Trotz positiver Resultate bleibt die Sicherstellung einer ausreichend hoher Testreliabilität im Hinblick auf die geplante Modellvalidierung die vordringlichste Aufgabe des Projekts ExKoNawi.

Concepito come costola del precedente ‘Dell’onor universale’, il ‘Dialogo dell’onor delle donne’ è il decimo dei ‘Dialoghi piacevoli’ di Stefano Guazzo (Venezia, Bertano e Tini, 1586). Ambientato a Casale Monferrato, nel Piemonte, tra 1576 e 1577, il ‘Dialogo dell’onor delle donne’ è uno scritto a due voci nel quale Lodovico Nemours si confronta con Annibale Magnocavalli, già interlocutore della ‘Civil conversazione’, in merito alla natura della virtù femminile, tradizionalmente individuata nell’amministrazione della casa e nella castità. L’interesse del dialogo risiede nelle considerazioni sul ruolo della donna nella società di tardo Cinquecento elaborate sulla scorta di teorie platoniche.

elite-law-schools/ (demonstrating a high number of both liberal and conservative law clerks and thereby, implicitly suggesting that student bodies are comprised of both liberal and conservative students); Steven C. Bahls, Political Correctness and the American Law School, 69 WASH. U. L. Q. 1041, 1043-48 (1991) (citing to responses from an ABA survey of law students, over half of whom do not feel free to express disagreement with the political perspectives of their professors).

For an overview of the debate between these scholars and critics, see id. at 556. Several of those claiming that America is polarized also make the point that this polarization has a long history, so if the question is whether polarization is new, there might be more agreement.

Johann Jakob Engel wurde […] wiederholt als bedeutender Theoretiker des Gesprächs bezeichnet, dessen unterschiedliche Tätigkeiten allesamt eine Beziehung zum Dialogischen erkennen lassen. […] Zusätzlich zur Gattungstheorie interessiert ihn ein darüber hinausgehendes spezifisches Verfahren des Gesprächs: das Dialogische. Dadurch, daß er die Leistungen des Dialogischen mit Blick auf eine anthropologische Poetik herausarbeitet, gerät das philosophische Gespräch in eine fruchtbare Beziehung zu anderen literarischen Gattungen. Dem Konzept des Dialogischen, das Engel hauptsächlich in seinem Aufsatz „Ueber Handlung, Gespräch und Erzählung“ (1774) entwickelt, soll zunächst nachgegangen werden, um in einem zweiten Teil die Fragestellung auf Engels gattungsspezifische Dialogpraxis einzuengen, wie sie sich an der Rezension von Diderots „Contes Moreaux“ (1774) und des „Versuchs einer Methode die Vernunftlehre aus Platonischen Dialogen zu entwickeln“ (1780) ergibt. Das Interesse der Untersuchung...

This article offers a rational reconstruction of several accounts of erotic desire or romantic love that are central to the European intellectual tradition, namely Sappho's, Aristophanes', Diotima's and Héloïse's. We argue that these views do not see erotic desire as a mere affect or a biological drive. Rather, they all attribute to erotic love a rational content. Each view, we show, conceives of erotic desire as a process whereby lovers achieve a form of autonomy and equality by acknowledging their dependence on one another. We note that this positive view of romantic love as a potential to realize an interdependent form of autonomy and equality is largely developed by female figures within the philosophical canon, whereas male thinkers tend to emphasize the negative consequences of unchecked erotic desire.

Interactional studies of children with language impairments and their habitual interlocutors are key to understanding reciprocal adaptations in communication. This study is based on video-recorded observations of three families at home, each with a child with Down Syndrome of approximately 6 years of age. The analysis focuses on the parental practice of asking the children ' Are you going to' questions. The results document two main uses: 'request for information' and 'action solicit' . The analysis suggests that using the question as action solicit may hamper children's comprehension and undermine their agency. A comparison with other action solicits and relative frequencies of use suggests family styles that either privilege a Requester's Perspective or the Child's Perspective. It is argued that, by privileging the Child's Perspective, parents limit the imposition on children but subtract potential for normative and epistemic socialisation, as well as opportunities for the child to display their collaboration.

My paper considers 'dialogue' and seeks to begin to consider what has been succeeded and what has not yet been succeeded with the 'Prevent duty' in English secondary schools. In July 2015, a legal duty came into force requiring that 'specified authorities' in England, which included schools, show 'due regard to the need to prevent people from being drawn into terrorism' . This is popularly referred to as the 'Prevent duty' . Prevent, developed by the Home Office in 2003 out of full public scrutiny, and only fully operationalised following the 7 July 2005 London bombings, has consistently been the most contentious element of the UK Government Counter-Terrorist Strategy (CONTEST). Four years on, my research aim is to find out how the 'Prevent duty' has been enacted by school and college leaders in secondary schools and colleges in England and additionally, to discover to what extent, if any, the 'Prevent duty' has 'securitised' education and what effect, if any, it has had on free speech in schools. I have rich data from school leaders and schools in various geographical locations. My key findings use the work of Stephen. J. Ball on policy enactment, explore different policy actor positions and consider how Prevent is impacting on schools, on the professionalism of school leaders and on concepts such as 'free speech' and 'securitisation' . Using Michel Foucault to think differently, I place my work in the global context of 'An Age of Anger' . Can Foucault's method be helpful in analysing education policy and practice or does such a lens blur our understanding? Is it possible to evaluate the 'Prevent duty' in terms of success and failure? How important is dialogue in this field? Adam Peter Lang is a former London secondary school teacher and school leader. He is now at University College, London, working as a PhD research scholar. He is also an education leadership consultant engaged with a number of projects. He writes and comments in the media on education.

La figura de Alfonso de Cartagena se ha abordado desde diferentes perspectivas de acuerdo con las diversas aristas que ofreció: humanista, autor literario, traductor de Séneca, diplomático al servicio de la Corona de Castilla, etcétera. No obstante, este artículo atenderá a una de sus obras principales, el Duodenarium (c. 1442). En concreto, el análisis se centrará en la última de las cuatro cuestiones que allí se plantean: ¿es más virtuoso el hombre o la mujer? La obra posee una estructura externa epistolar, mediante la que Alfonso de Cartagena responde a diversas preguntas que previamente le ha formulado su amigo, Hernán Pérez de Guzmán. Cuando llega a la última de las demandas, el autor confiesa encontrarse en un brete, pues debe responder si son mejores los hombres o las mujeres. En este sentido, la decisión de tomar a uno de los dos sexos como el más virtuoso conllevará necesariamente la ira del otro, por lo que el autor decide mantener una cierta neutralidad. Para conseguirla, pondrá a dialogar a diferentes parejas, formadas cada una de ellas por un varón y una dama, sobre las bondades propias de unas y de otros. De esta manera, será el lector quien, tras haber presenciado las argumentaciones, concederá la victoria a quien corresponda. La estrategia resulta ingeniosa y se adscribe a la rama humanista que procuraba la recuperación de géneros clásicos, como la epístola o el diálogo. No obstante, el resultado que se advierte en el Duodenarium ofrece luces y sombras. Esto supone el objeto de estudio de esta investigación: atender a los aciertos y errores en la construcción de las tres pláticas que integran la cuarta cuestión desde la teórica del género del diálogo para arrojar luz sobre este ejercicio por parte de Alfonso de Cartagena de aproximar el diálogo, género recuperado por los humanistas italianos, al panorama literario español.

The work of Alfonso de Cartagena has been approached from different perspectives according to the different aspects he offered: humanist, literary author, translator of Seneca, diplomat at the service of the Crown of Castile, etc. However, this article will attend to one of his main works, the Duodenarium (c. 1442). Specifically, the analysis will focus on the last of the four questions posed there: who is more virtuous, man or woman? The work is structured as an epistle in which Alfonso de Cartagena answers various questions posed by his friend, Hernán Pérez de Guzmán. When he must answer the last of the demands, the author confesses that he finds himself in a dilemma, as he must decide whether men or women are better. The decision to choose one of the two sexes as the better will necessarily incur the wrath of the other, so the author decides to maintain a certain neutrality. To achieve this, he will set up a dialogue between different couples, each consisting of a man and a woman, about the goodness of one or the other. In this way, the reader will decide, after having witnessed the arguments, the solution to the dilemma. The strategy is ingenious and belongs to the humanist branch that promoted the recovery of classical genres such as the epistle or the dialogue. Nevertheless, the result that can be seen in the Duodenarium offers lights and shade. From the point of view of genre theorists, this research aims to analyse the successes and errors in the construction of the three talks that make up the fourth question. In this way, the conclusions will be able to verify the quality of Alfonso de Cartagena's work to bring the dialogue, a genre recovered by the Italian humanists, closer to the Spanish literary panorama.

Hans-Georg Gadamer's Fusion of Horizons offers a transformative approach to biblical hermeneutics, challenging traditional exegetical methods by advocating for a dialogical, participatory engagement with sacred texts. This paper explores how Gadamer's hermeneutical philosophy, rooted in the interplay between history, tradition, and understanding, provides a dynamic framework for interpreting the Bible. Rather than seeking objective or fixed meanings, Gadamer's concept suggests that meaning emerges through an evolving dialogue between the horizon of the biblical text and the contemporary reader's context.

In a world increasingly defined by cultural and ethical diversity, how do we create a cohesive and practical moral framework? This question is deeply personal for me, as I have grappled with cognitive dissonance arising from my upbringing in a Western culture heavily influenced by Christian values such as care, altruism, and compassion. While spiritually uplifting, these values often felt disconnected from the practicalities of improving society.
Through my exploration, I found two traditions, Confucianism and Ubuntu, that framed these values as transactional and interdependent, emphasising their role in fostering societal harmony and mutual benefit. Yet, neither fully addressed the complexities of Western society or the pressing challenge of leaders who exploit power for personal gain, disrupting collective well-being.
This article examines Confucianism and Ubuntu as distinct but complementary ethical systems, highlights the challenges posed by dark leadership, and proposes a fusion of these traditions into a practical framework. This ethical code aims to balance individual rights, values regarding relationships, societal responsibilities, and collective well-being, offering a roadmap for a more harmonious society.

In academic English, hedging devices mark the writer's attitude(s) to both proposition (i.e. content) and audience and are thus an important and pervasive feature in academic discourse. However, second language learners seem to have some difficulty assessing qualification and certainty in the writer's commitment to a claim and sometimes fail to notice hedges (Hyland 2000b). The present paper presents data from a session on hedging, part of an academic reading course in an Agricultural college in Portugal. Conscious-raising activities were designed to encourage learners to be aware of hedges as ways of modulating propositional content. It is suggested that becoming familiar with hedging as a writing convention of academic English may possibly facilitate reading of academic texts.

whatsoever). I have come to believe that any student who gets through a dissertation deserves a "most improved" award, because it is an endeavor that no one, no matter how talented, gifted, or masterful, can complete without determination and resilience. Much of my success has to do with the stellar, patient guidance of Chuck Maland, who never wavered in his duty to keep me on track. I'm not sure I know anyone who works harder than Chuck. I'm very fortunate to have had him as a mentor and feel the university will probably need three professors to replace him when he retires at the end of this year. Each member of my committee had an essential role in guiding my scholarship leading up to the dissertation. Mary Papke's early encouragement set me on this course. Amy Billone brought me into teaching children's literature with her at the height of the Harry Potter/Twilight/Hunger Games craze with hundreds of eager students who couldn't wait to dig deeper into literature they felt was theirs. Chris Holmlund's outstanding courses in cinema helped me expand my repertoire of feminist scholars and international directors that continue to inspire me. They have all influenced the work I have done and have pushed me to do more. I am grateful and fortunate.

When we sit with our laptop, phone, or television, we are involved in an interaction with communication technology. We have our own ways of thinking, our culturally based conceptions about that technology, about what it is, how it might be of use, and also, of course, about how we will indeed use it. This general arena of activity is called by some, the human-machine interface. This is of course a complex site of activity, and of study, as complexities of use lead to research reports with reports leading to the redesign of our technological devices or machines. This cycle of human use and research results in devices being the way that they are, and thereby sets the stage for end-users to use them in the complex and at times unexpected ways that we do. One such device is being placed in the dashboard of cars or automotive vehicles generally. This sort of device allows drivers and passengers to adjust the temperature of the vehicle or the volume of speakers, to play a variety of radio stations, to play from personal music libraries, to make telephone calls, to navigate to destinations, and to conduct other such activities including the possibilities of messaging, conferencing, and other various forms of entertainment. Increasingly, multiple modes of interacting with such devices are being used. Earlier designs of these devices have relied mostly on push-button technologies. More often, now, a variety of modalities is integrated into a multimodal interface, such as touch screens or touch pads. When voice activation is used and when this is initially successful, for many tasks, users tend to like it. The engineering of this technology for the dashboard of cars has been finely studied, as well as interactions between drivers and passengers in the car; however, the interaction between the people in the car and a dashboard device has been somewhat less studied, especially the cultural variety in its conception, use, and interpretation. For various reasons, among them the complexity of tasks and missing knowledge, a human-machine interface is developed for a large market, such as the US, and subsequently localized to a variety of other markets. For speech interface utterances of the machine, the responses to the user are often translated literally from one language to another, focusing on a generic dialog rather than cultural appropriateness, unconsciously violating cultural norms for communication. One observed example is the translation of the system English request ''Please say your command'' to the German ''Bitte sagen Sie ein Kommando,'' which ignores the different meanings of Kommando in German* where the word is used solely for military purposes or for training pets and implies a boss-underling relationship and thus a notion of arbitrariness. General Motors (GM) has decided to invest into knowledge about cultural communication practices in important markets to offer a compelling human-machine interface for more pleasant user experiences. The practical difficulties GM investigators needed