Dialogue Studies

The association between the concept of dialogue and the expansion of digital media in public relations started as a theoretical “promise” and was later followed by a feeling of disappointment. This article argues that the dialogic promise of new media was in great measure a consequence of a well-established belief according to which the field was rapidly moving from a “functional” to a “cocreational” approach, whereas in fact both cocreational and functional imperatives persist and coexist in complex manners that need to be disentangled. This idea is explored through a critical analysis of highly cited literature about dialogue and digital technology in public relations. Implications for future theory-building, research and practice are discussed.

Resumen. Objetivo/contexto: el artículo propone analizar los alcances políticos y los desafíos metodológicos implicados en el diálogo social territorial (DST) en Buenaventura (Colombia), donde las luchas cotidianas de las comunidades giran en torno a la defensa de su derecho a vivir en paz y con dignidad en sus territorios. Metodología: la reflexión se basa en un estudio de caso que hizo parte de una investigación participativa entre 2019 y 2020 en Buenaventura, en torno a la relación entre diálogo social y reconciliación. El análisis se nutre de aportes teóricos provenientes del giro local de la paz, los estudios sobre transformación de conflictos, los estudios de diálogo y el giro decolonial. Conclusiones: pese a ser fértil en términos prácticos, el diálogo social se ha mostrado proclive a la indefinición conceptual; por eso este artículo, a partir de este estudio de caso, concluye que: i) el DST es un recurso ontológico, político e histórico que puede ser usado por diversos sectores sociales y comunidades locales para enfrentar la imaginación y la planeación hegemónica sobre el desarrollo y el territorio; ii) el DST se caracteriza por virtudes políticas y metodológicas, así como por unas zonas grises aún por explorar. Originalidad: el artículo analiza la experiencia poco explorada del diálogo social territorial en Buenaventura. Además, advierte sobre sus retos y dificultades cuando están en juego tanto el acuerdo social para vivir en paz y dignidad en el territorio como ciertos actores antagónicos y/o tradicionalmente renuentes al diálogo.

Robert Brandom holds that what we mean is best understood in terms of what inferences we are prepared to defend, and that such a defence is best understood in terms of rule-governed social interactions. This manages to explain quite a lot. However, for those who think that there is more to making correct/incorrect inferences than obeying/breaking accepted rules, Brandom’s account fails to adequately capture what it means to reason properly. Thus, in an effort to sketch an alternative that does not rely primarily on peer pressure, I draw on the work of C. S. Peirce. Peirce argued that, when we reason, we manipulate abstract diagrams in order to observe what results. Since some manipulations are barred by the self-same nature of the diagrams, I try to show that this qualitative incompatibility, which I dub “contrapiction,” is a good (non-social) reason to regard some reasoning as bad.

Building on various models for intercultural and interreligious competence (IC/IR competence), this essay argues that classroom learning about religious and cultural diversity will engage students' "sociological imaginations" and lead to increased IC/IR competence. The current strategy for increasing intercultural competence (attitude, skills and knowledge, to be developed in that order) does not reflect best practices for educating about social difference. Instead, knowledge acquisition about other cultures and religions is the "front line" task for increasing alterity competence, and the liberal arts classroom can represent a "safe space" for learning about cultural and religious differences in a depersonalized, sociological manner. Supporting this argument are self-assessments of IC/IR competence collected from primarily European and white American students enrolled in "Religions of the World" or "Intercultural Communications ," allowing an analysis of IC/IR competence in light of the two distinct disciplines and contributing valuable data toward a broader theory of IC/IR pedagogy.

The rhetoric of dialogue is sometimes adopted rather uncritically in academic, organizational, and policy circles. Too often that rhetoric is deployed with little understanding of the variety of principles and practices enacted in dialogic communication. How can dialogue be conceptualized and distinguished from other forms of communication? On what assumptions is it based? How is communication understood? What does it take to facilitate it? What kinds of processes make it possible? What ideas about democracy underpin it? What kind of changes in academic and policy-making cultures does it call for?

This booklet seeks to speak to people involved in creating public forums for meaningful conversations. In particular, I have taken as imaginary readers those practitioners and students that I have had the fortune to work with. If, with pragmatist and deliberative thinkers, we agree that communication is the very fabric of democratic life, then pondering over the quality of communication in public forums becomes critical. Thinking about dialogic communication encourages us to interrogate our public engagement work, the role our research institutions should play in society, and the ways in which we can develop collective capacity to deal with complex problems.

In the context of religion, both Indonesia and Austria face the challenge of living with deep diversity. These two countries have historically shown great interest in promoting dialogue between cultures and religions, including on religious freedom. Both countries also share a common interest in dealing with diversity and pluralism by sharing and promoting their respective experiences on regional and international levels. In this context, the role of religious education is important because religious education can have a significant role in promoting religious freedom among communities. Through education, communities can learn about the benefits of respecting diversity and at the same time ensure that religious rights do not threaten the rights of others. Religious education also has a role in fostering interreligious tolerance and understanding. This essay begins by comparing the form of religious education in religious freedom, with some recommendations for future projects.

Dialogue, as a concept, is often seen as both central to and a prerequisite for philosophical understanding, especially across cultural divides. I wish to reposition dialogue from being a force for unity and transcendence, to being a force for distinction and immanence. This creative tension is possible only when one takes a place-based approach to philosophy, that is, when one recognises that concepts have their own provenance, a provenance which was defined and developed as questions were raised in an environment of productive inter-traditional tension. Philosophical traditions are constructed as they (to use Deleuze and Guattari’s terms) deterritorialise and reterritorialise thought, that is, as they transform concepts into usable markers of philosophical life. I will resist the impulse to move to the meta-level of ‘conversation’, which serves only to obscure the productive tension between traditions. Attending to the place of philosophy, on the other hand, makes possible both a more thorough self-critical attitude, and the possibility of a productive encounter with philosophy-in-place. African philosophy, I will argue, provides a useful and instructive space in which to rethink dialogue. If we focus on the differences between traditions (what I will term ‘thought-lives’), we will make dialogue productive, rather than regarding it as just a prior condition to reason or as a liberal ideal.

The aim of this article is to explore the depth of the comic book’s conversational interactions, above all in relation to the unspoken word. Based on the micro readings of Peggy Adam’s serialized graphic novel Plus au Moins..., this essay will study the effect of how different manifestations have an impact on the comic’s dialogue by moving progressively from unintentional silence to a total refusal to communicate verbally. Unspoken words are often more revealing than uttered speech. We will also take a contrasting look at analogies and implicit differences between film dialogue and comic book dialogue.

Dialogue is hardwired into the very matrix of video games, not only because they are an interactive medium but because they are an active one: they react to input by players and can offer their own input. From the beginning, rule structures in video games were communicated through language. The more emphasis a game put on narrative the more this turned into a dialogue with the player. Video games are usually at least implicitly cast as second-person narratives, hinting at or enacting a dialogue between the narrator/game master and the player. The player’s avatar also communicates within the game. This chapter looks systematically at the relationship between ludic and dialogic structures and at the various forms that dialogue has taken in video games.

Dialogicity in Written Specialised Genres analyses how human beings intentionally establish a network of relations that contribute to the construction of discourse in different genres in academic, promotional and professional domains in English, Spanish and Italian. The chapters in the present volume investigate individual voices, both those assumed by the writer and those attributed to others, and how they act interpersonally and become explicit in the discourse. From a number of different research approaches, contributing authors focus on various textual components: self-mention, impersonation, attribution markers, engagement markers, attitude markers, boosters, hedges, reporting verbs, politeness strategies and citations. The collection is unusual in that it addresses these issues not only from the perspective of English, but also from that of Spanish and Italian. It thus represents a refreshing reassessment of the contrastive dimension in the study of voice and dialogic relations, taking into consideration
language, specialised fields and genre. The volume will appeal to researchers interested in language as multidimensional dialogue, particularly with regard to different written specialised texts from different linguistic backgrounds. Novice writers may also find it
of help in order to attain a greater understanding of the dialogic nature of writing.

I esteem this essay to be one of the most significant essays I have ever written; it performs with John 6 something similar to what J. Louis Martyn achieved with John 9. Note, however, that four or five crises, or dialogical engagements, within the Johannine situation are herein involved, not just a Johannine-Jewish dialogue. Also, rather than being "off limits" for Johannine Gospel studies, the Epistles and other writings are here drawn into the contextual situation, evincing a variety of issues, not simply one. It was first published in Critical Readings of John 6 (ed. by Alan Culpepper for the Biblical Interpretation Supplemental Series #22;  Leiden: E. J. Brill, 1997; reprinted in 2006, Atlanta: SBL), 1-59. This is a slightly revised version.

In Syria, interfaith dialogue constitutes a public practice that speaks to ethical, social and political imaginaries. As an official practice, it helps to provide the regime with religious legitimacy, though unofficially it often functions as a euphemism for missionary efforts. On a more abstract level, a careful analysis of Syrian interfaith dialogue reveals that different ethical traditions inform the participants' vision of "good." The Muslim sheikhs in this case-study follow an Aristotelian model of ethics that presupposes pious individuals for the creation and preservation of a moral society. Accordingly, they aim at fostering inter-communal harmony by teaching people how to perform virtues, rather than teaching them about other religions. Conversely, the Christian priests share a model that combines post-Enlightenment rationalism with "Christian love," and thus they strive to advance tolerance by encouraging unconditional affection, intellectual and experiential awareness of others. Together, these discrepancies facilitate miscommunication among the participants of dialogue.

This paper examines Dialogue as a managerial fashion that has emerged since the early 1990s, and has spread across various organisations. While the early parts of the paper rely on well-tried approaches to and arguments about the phenomenon, the middle part of the paper attempts to define dialogue as a fashion, and offers a discussion of the dynamics of fashion-setting.
Finally, we attempt to extend the theoretical framework by paying particular attention to the synchronic and diachronic dimension of a management fashion. The paper uses both textual and bibliometric analyses.

Dialogue in Spanish provides a strong theoretical and empirical foundation for the study of dialogue. This edited collection of twelve original studies contributes to a broad comprehension of dialogue in two general contexts: personal interactions among friends and family; and public speech, such as political debates, medical interviews, court translations and service encounters. The studies, written by authors from Canada, Mexico, Spain, Sweden, the United States and Venezuela, present an in-depth look at issues and elements of dialogue such as irony, narrativity, discourse markers, coherence, conflict and expectations. Background research on dialogue grounds the articles in such areas as discourse analysis, pragmatics, philosophy, sociology, anthropology and linguistics. The book will prove useful to those who study conversational interaction, pragmatics, and discourse analysis as applied to various functions and contexts, and it will be of particular interest to researchers and students of linguistics, anthropology, sociology, philosophy, communications and education.

This paper examines the complex orality-literacy issues related to the immense popularity of the written dialogue during the European Renaissance. Three hypotheses purport to explain the attractiveness of this form in the wake of Humanism and the rise of print culture: (1) dialogues could point to a form of “residual orality” left over from the medieval oral-aural era; (2) the genre could be a transitional form facilitating the historical shift from an aural to a visual culture; (3) dialogue’s popularity could be seen as a rhetorical-oral reaction to the abstract logic of earlier scholasticism. However, the incompleteness of these hypotheses warrants the proposal of a fourth—more encompassing and “media ecological”— hypothesis based on what I propose to call the “dialogocentric” perspective of humanist writing.

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.

Self-translation and bilingual writing are drawing increasing critical attention in literary and translation studies. Bilingual writing can cover a wide range of phenomena involving varying degrees of bilingualism. Scholarly focus has been on emigrant, expatriate or exiled writers and more recently, on bilingual writers writing in a postcolonial context, using the acquired language of the colonizer. The emphasis has been on the cultural and political power inequalities between languages. Self-translation has also been seen from the broader, ontological point of view as a form of double representation of the writing self. My own experience in the particular cultural geography of a binational, multicultural country such as Canada offers a different context for reflecting on self-translation and bilingual writing, or what I prefer to call "cross-writing," based on the fundamental cross-cultural communicative aesthetics underlying my specific writing and self-translation process.

This paper seeks to identify the role of play in the design and function of Socratic dialogue as practiced in community of philosophical inquiry (CPI) in classrooms. It reviews the ideas of some major play theorists from various fields of study and practice—philosophy, cultural anthropology, evolutionary psychology, cognitive psychology, psychoanalysis, and education—and identifies the epistemological, ontological, and axiological judgments they share in their analyses of the phenomenon of play. It identifies five psychodynamic dimensions in which the Socratic play of “following the argument where it leads” can be identified: the “play space,” the “time of play,” “the rules of the game,” “the stakes in play,” and “play and power.” Finally, it suggest that there is a historical relationship between the reconstruction of Socratic dialogue in CPI and the cultural reconstruction of “child” in post-modern philosophy, with special attention to Gilles Deleuze’s and Felix Guattari’s notion of “becoming-child” as emblematic of an emergent “post-human” style of subjectivity.

In order to offer a typology of dialogue that captures the complex and multifaceted nature of dialogues, we should take into account two factors: (1) the basic kind of interaction between the two interlocutors; the wide variety of specific interactions can be grouped under three general headings: echo-dialogue, whereby one participant repeats what the other has said; dialogue-of-the-deaf, whereby the two participants neither listen to nor understand one another; and dialectical-dialogue, in which the two participants are able to listen to and understand one another, albeit representing different points of view or sentiments. The second factor is the distinction between the outer and the inner level of dialogue. This distinction characterizes any semiotic phenomenon, and derives from the distinction between linguistic form and content. The article argues that there is no automatic correspondence between the kind of interaction that occurs on one level and that taking place on the other. By using only these two factors we gain a systematic and elegant typology of dialogues that enables us to offer nuanced descriptions of a wide range of dialogical interactions in literary texts, notably in drama -as illustrated in the article.

The better quality pdf is downloadible from here: "http://www.leoalmanac.org/wp-content/uploads/2013/07/LEAVol19No3-Mailman.pdf
Through recent artistic practices and technology of interactive systems for music, composition and improvisation have more and more blended and interconnected with each other – a sui generis situation now called comprovisation. The concept of comprovisation applies equally well to the spontaneous generation and manipulation of computer graphics, especially as such graphics are systematically coordinated audio-visually, while being subject to spontaneous manipulation by a performer.
This is explained in terms of the Fluxations and FluxNoisations Human Body Interfaces, interactive dance systems that generate music and graphics spontaneously in response to hand and body movement. They enable spontaneous expressive shaping of coherent complexity and variety. Thus a multi-layered multimodal experience arises. The aesthetic experience of this multimedia spectacle relates to experiences of various prior music and visual art of the 19th, 20th, and 21st centuries, as well as to hypothetical physical realities. Thus a kind of cybernetic phenomenology of art is pursued and enacted through an embodied cybersynthesis of art with simulated alternate reality. Call it a pragmatic speculative realism, an adventurous technoetic ‘what if.’ As compared to more traditional forms of improvisation, the opportunities for risk-taking and aesthetic exploration rise to a new level of uncertainty, as the reactions of the improviser simultaneously draw from and target both visual and aural modalities, such that the intentions toward each fuse together."

In dialogue, a conversational partner’s behavior is not solely the product of one individual mind, but instead reflects a process of mutual coordination between both conversational partners. This project investigates how speakers’ and addressees’ behavior is shaped by addressees’ informational needs and by speakers’ prior expectations of addressees’ informational needs. In two experimental settings pairs of speakers and addressees were observed while giving directions (Experiment 1), or narrating short stories (Experiments 2a & 2b). Addressees had either high informational needs (the information they were receiving was new to them) or low informational needs (they were already familiar with the information). Speakers’ expectations of addressees’ informational needs were informed through prior experiences with the addressee (Experiment 1), or explicit information about addressees’ knowledge made available prior to the interaction (Experiments 2a & 2b). Results show that speakers’ behavior was shaped by addressees’ behavior: Corresponding with how much feedback they received, speakers shifted how clearly and deliberately they articulated target referring expressions, how many details they provided, whether they introduced salient information as new or old, and where they positioned this information syntactically. This suggests that addressee feedback is one important cue through which speakers monitor addressees’ needs, and supports the assumption that information about the conversational partner can influence different levels of linguistic processing. As for addressees, their behavior was shaped not only by their informational needs, but also by speakers’ expectations of addressees’ needs. This suggests that speakers’ expectations modulate addressees’ expression of their actual needs, perhaps by feeding back into the opportunities addressees have to give feedback, or by contributing to an implicit agreement on how to accomplish the task at hand. These findings have theoretical implications for understanding dialogue as a collaborative process in which conversational partners mutually shape each other, integrating bottom-up information available online in the conversational situation with top-down expectations that are brought into the conversation. There are also methodological implications for how to go about studying dialogue, in particular with respect to the practice of replacing naïve addressees with experimental confederates who typically have very limited informational needs, thereby changing the nature of the interaction and the behavior under study.

On the standard view, all presumptions share the same deontic function: they asymmetrically allocate the burden of proof. But what, exactly, does this function amount to? Once presumptions are rejected, do they place the burden of arguing, the burden of explanation, or the most general burden of reasoning on their opponents? In this paper, I take into account the differences between cognitive and practical presumptions and argue that the standard accounts of deontic function are at least ambiguous (because two types of presumptions entail distinct conceptions of the "burden of proof"), and likely implausible. As a result, they require qualifications.

This article is written based on the writer’s thesis entitled A Model for Christian Religious Educational Ministry through Building Up of a Koinonia Community in the Pluralistic Context of Indonesia. After identifying several problems that hamper the Indonesian Church in developing a koinonia community, the writer explores the concept of koinonia among Indonesian churches and to give solutions to the problems. The exploration of koinonia builds understanding to propose a model for Christian religious educational ministry for the Indonesian Churches with its religious pluralistic context. This model also can give a positive contribution to the Indonesian pluralistic society and its educational system as the context of the Church.

Multi-stakeholder dialogues (MSDs) are initiatives devoted to participative processes of consultation and decision-making (Hemmati, 2002). They involve national and international actors such as businesses, governments, NGOs and civil society. Over the last decade, MSDs have come to the forefront to address pressing global challenges such as sustainable development, climate change, the fight against corruption and the role of business in conflict prevention. The academic literature on those processes has so far highlighted their potential to foster collective learning (Payne and Calton, 2002; Calton and Payne, 2003), consensus building through problem-solving (Turcotte and Pasquero, 2001) and interactive decision-making (Yosie and Herbst, 1998). However an important aspect which has so far been neglected by the academic literature is the way participants experience and conceptualize those initiatives. This paper will analyse a case study of two MSD initiatives organized by the UN Global Compact (UNGC) and Principles for Responsible Investment (PRI) as part of the project of " Responsible Business and Investment in Conflict-affected Areas ". According to the data being gathered it will be shown how MSDs are primarily described as communities of practitioners in which interpersonal relationships among the participants involved are nurtured through discussions and dialogues on common areas of interest. By showing the similarities between the participants' descriptions of these two initiatives and the main tenets defining a " community of practice " as conceptualized by Wenger (1998), Wenger et al. (2002), conclusions and recommendations for further studies will be proposed.

Can dialogue prevent conflict? Perhaps. But, the question that advocates of the dialogue thesis must answer is this: why would the powerful subject themselves to questionings about and challenges to their power and their conduct? Moreover, even if they accept to engage in dialogue with others, would the powerful accept a demand that involves ending relations of domination and exploitation? Simply put, why would the powerful give up on their power? While the dialogue thesis is premised on the idea that dialogical solutions can prevent conflict and achieve a sense of inclusivity, inequalities in power and exclusion of neglected and particular differences effectively render genuine dialogue impossible. Nevertheless, as the experiences of various marginalized and subordinated groups reveal, alternative spaces, or subaltern counterpublics, may serve as enclaves of resistance and sites of radical possibilities wherein such groups can potentially challenge the hegemonic discourses, articulate their concerns and their voices, and initiate a meaningful, inclusive, and bottom-up dialogue.

This study aims to describe polyphonic strategies used in polemical dialogue 1 . The forms of polyphony that occur in polemics are presented, i.e. strong and conflicting polyphony, which are both forms of dialogic polyphony (Vlad 2010); these are followed by an analysis of the polyphonic strategies adopted by Nicolas Sarkozy and Ségolène Royal in the debate for the French 2007 presidential election. Using strategies such as quotation, echo reply and manipulation, the debaters evoke their opponent's arguments as a prelude to knocking them down. The author of the distorted discourse may also denounce such malicious discursive practices, situating polemics at the metacommunicative level.

When historians claim to maintain a “dialogue with the past,” this metaphor is usually interpreted in epistemological terms. Although this is not necessarily wrong, the present article presents a broader reading of the metaphor by arguing that the imperative to engage in “dialogue with the past” can be understood as an ethical claim to scholarly integrity. This argument proceeds from the assumption that historians are usually engaged in multiple “relations with the past” as well as in multiple relations with present-day instances, varying from colleagues and readers to publishers and university administrators. These different relations, in turn, can be seen at least in part as corresponding to a range of different I-positions, some of which tend more towards the monologic than towards the dialogic. Maintaining a dialogue with the past, then, means that the I-position of what this article calls an “inquisitive listener,” characterized by dialogic virtues such as curiosity, imagination, openness, attentiveness, and humility, is cultivated and, if necessary, protected against other, more dominant I-positions, such as the “ground-breaking scholar” and the “best-selling author.” In sum, this article reinterprets the metaphor of a dialogue with the past to such effect that historians are encouraged to critical self-reflection: how dominant or recessive are their respective I-positions and to what extent should they, for integrity’s sake, be challenged or supported?

"This chapter frames one of the greatest challenges of our time: the invention of methods and technologies that harness the collective intelligence and wisdom of thousands of stakeholders working together on a complex societal systemic problem. The worldwide failures of democracy to respond to global challenges, especially in the domain of governance, call for such massive but still authentic and democratic participatory systems. The authors assert that the need to reinvent democracy is urgent and that it can be done using co-laboratories of democracy. It concludes with a presentation of key findings of colaboratories that aim to reinvent democracy using structured dialogic design methodology applied in small group settings and an introduction into the challenges of scaling up this process to engage thousands."

What does interreligious dialogue look like from different religious perspectives? What does it do? One way of answering these questions is by examining historical examples of “religious dialogue”. These illustrate first-hand the rhetoric of interreligious dialogue. This article examines three case studies: (1) from 2nd-century Rome, Justin Martyr’s Dialogue with Trypho; (2) from 12th-century Spain, the Kuzari by Judah Halevi the Jew alongside the Dialogus of Petrus Alfonsi, a Christian convert from Judaism (both discuss Islam); (3) from 18th-century Berlin, Moses Mendelssohn’s Jerusalem and Johann Caspar Lavater’s Nathanael. Each contextualized case-study reveals the creative, morally enigmatic tension between commitment to hearing the religious Other, the utility of the Other for demarcating one’s own religious identity, and the epistemological contradictions of religious systems. Borrowing Martin Buber’s insight that the Ich (the “I”) needs a Du (a “you”) to form itself but must transform that Du into a third person es (an “it”), this article shows how complicated a process religious co-production through dialogue is—one which is both morally problematic and ethically promising. Here, literary dialogues establish a general feature of interreligious dialogue: the requirements of self-construction, not just the need for peaceful coexistence, recommend the adoption of a strong dialogical tolerance.

This article reflects on the verbivocovisual architectural construction of the staging of Caravaggio's works in Tableaux Vivants, carried out by Companhia Ludovica Rambelli Teatro. The video that makes up the corpus is the recording of the staging, composed of 13 paintings by the Baroque painter, revealed by the canonical technique of the theater that semiotizes, through actors-modelscharacters, the montage of scenes that transform into live painting. The objective is to analyze the syncretic process of aesthetic construction from the interrelationship between art and life, through the work with verbal-sound-visual languages, in evaluative potential, as a unit of enunciative meaning. The foundation of the study is anchored in the Bakhtinian philosophy's conceptions of language, utterance and dialogue, as well as in the notion of verbivocovisuality, as understood by Paula & Luciano, based on the Circle's studies. This research is relevant for dealing with the concepts of language, art, human and society.

This article presents a novel reading of Buber’s dialogical thought as an argument internal to the field of philosophy of action—namely, that action in its perfected form is necessarily dialogical. This work breaks rank with the consensus of previous scholarship that narrowly viewed Buber’s dialogical thought as a post-Kantian epistemology enlisted to solve the problem of access to noumenal reality and other minds. Judged through this prism, Buber’s dialogical thought was ultimately conceived by its philosophical interpreters as flawed and dated. However, as we change its framing, from an epistemology to a philosophy of action, these critiques should be reexamined.

Though we live in a reality filled with opportunities to connect across continents and time zones, we are not guaranteed connectedness—an authentic and meaningful experience wherein new possibilities are co-generated for ourselves and others. However, our experience in a culture dominated by Western, individualist ethos is typically monologic, a Buberian I-It instrumental relational structure—unidirectional, subject-object relationship. A self relates to the other as secondary, less valuable. Relationships are fragmented, and always subject to suspicion. When cast as separate, bounded beings, people do not carry much responsibility toward one another, perpetuating transactional relationships with less caring, empathy or concern.

This formula between constructers, historically, white educated men, and those being constructed—people who are not included in the dominant group, as women, non-Western, people of color, people with different sexual orientation, or of a different perspective, preserves an adversarial, blaming discourse. In this context, the idea of dialogue has attracted many scholars and practitioners.

[...] Deter-me-ei, ao longo destas páginas, num texto historiográfico aparentemente anónimo, mas que Barbosa Machado (1966 [1752]: 430) atribui a Soror Maria do Sacramento, e Ivo Carneiro de Sousa (Sousa, 1992) a Catarina das Chagas, Joana da Piedade e Margarida da Trindade: a "Notícia da Fundação do Convento da Madre de Deus das Religiosas Descalças de Lisboa da Primeira Regra de nossa Madre Santa Clara".
[...]

Die Gegenwart hat es nicht leicht mit der Wahrheit. Das kann nicht verwundern, denn die Modeme hat gut zweihundert Jahre mit aller Gründlichkeit gegen traditionelle Wahrheitskonzeptionen gekämpft. Sie hat die Vorstellung hervorgebracht, das Neue sei immer besser als das Alte, und hat damit ein latent wirksames Fortschrittsdenken etabliert, das alle Bereiche der menschlichen Existenz umfasst. Sie hat mit aller Macht das Vorrecht des Subjekts vor dem Wahrgenommen und Gedachten erkämpft. 1 Sie hat die Hoheit über die menschlichen Handlungen aus dem ewigen Ratschluss Gottes in die Hände jedes Einzelnen und damit in seine Autonomie gelegt. Obwohl es an Mahnern und Warnern nicht fehlte, konnte die Modeme nicht verhindern, dass mit der Wahrheit auch die Werte, mit Gott auch der Mensch und schließlich auch die Wahrheit selbst grundlegend relativiert wurden.

Активное внедрение дистанционного обучения в период пандемии обозначило не только сложности его организации, но и выявило ряд очевидных преимуществ по сравнению с обучением в аудитории, например, интерактивность, мгновенная обратная связь, чёткая структура и др. массовых открытых онлайн курсов (МООК). В ходе создания МООК авторы учитывают требования современной образовательной реальности и когнитивную специфику обучающихся. Цель данной статьи заключается в анализе дискурсивных характеристик англоязычных МООК, отражающих природу дистанционной (синхронной и асинхронной) коммуникации в академической среде и восприятия информации обучающимися. В качестве материала анализа выбраны два курса, размещённые на образовательной платформе Coursera. Исследование проводилось с применением методик дискурс-анализа с последующей качественной и количественной обработкой данных. Сделан вывод о том, что дискурс МООК представляет информацию дозами, чётко структурирован, ясно формулирует цели каждой «дозы» информации и её роль в ходе освоения дисциплины, диалогичен, наполнен разъяснениями. Ключевые слова: массовые открытые онлайн курсы, дистанционное обучение, когнитивная специфика, активное обучение, диалогичность.
During the pandemic, an active introduction of online education demonstrated, besides some organizing difficulties, a great number of its obvious advantages as compared with face-to-face education. Among these advantages of massive open online courses (MOOC) are interactivity, immediate feedback, clear structure, etc. When creating MOOCs, their authors take into consideration requirements of contemporary educational context and learners' cognitive specifics. The purpose of the article is to analyze discursive features of the MOOCs in English that reflect the nature of distance learning communication (synchronous and asynchronous) in academic context and how modern learners process information. Two courses available at the educational platform Coursera were chosen for the analysis. The research was conducted by means of discourse analysis with further application of qualitative and quantitative methods. The author concluded that MOOC discourse presents information in portions, has a distinctive structure, clearly formulates the purpose of each informational portion for studying the course, is dialogic and replete with explanations.

The relatively few studies focused on the inter-ethnic/inter-religious encounter/dialogue initiatives between Israel and Palestine emphasize the failure of these efforts in promoting tolerance and mutual respect. However, with all the tools of the 21 st century to change the recurrent history, we have every reason to be hopeful for a peaceful future. This paper presents an overview of Arab-Jewish dialogue projects in order to reveal future directions towards achieving critical dialogue as a foundation for peace education from the grassroots. For this purpose, the dialogue encounters in the Israel and Palestine are portrayed as they are operated by non-governmental organizations, international third-party interventions, and schools. Next, drawing from a number of dialogue scholars, the notion of Freirean dialogue is presented. Finally, Freirean dialogue is proposed as an effective pedagogy in order to eliminate the barriers undermining dialogue between the two groups for a grassroots peace movement. Özet: İsrail ile Filistin arasındaki etnik/dinler arası karşılaşma/diyalog girişimlerine odaklanan nispeten az sayıda çalışma, bu çabaların hoşgörü ve karşılıklı saygıyı teşvik etmedeki başarısızlığını vurgulamaktadır. Bununla birlikte, 21. yüzyılın tarihi değiştirecek tüm araçlarıyla, barışçıl bir gelecek için umutlu olmak için her türlü nedenimiz bulunmaktadır. Bu makale, halkın arasından yeşerecek ve sürdürülebilir barış eğitimi için bir temel olarak eleştirel diyaloğu etkin şekillerde uygulamaya yönelik imkanları ortaya çıkarmak için Arap-Yahudi diyalog projelerine genel bir bakış sunuyor. Bu amaçla İsrail ve Filistin'deki diyalog karşılaşmaları, sivil toplum örgütleri, uluslararası üçüncü taraf müdahaleleri ve okullar tarafından işletildiği şekliyle tartışılmaktadır. Daha sonra, önde gelen diyalog akademisyenlerinin uluslararası alanyazında kabul gören yaklaşımlarından hareketle, Freire diyaloğu kavramı sunulmaktadır. Son olarak, Freire diyaloğu, halkın arasında filizlenecek bir barış hareketi için iki grup arasındaki diyaloğu zayıflatan engelleri ortadan kaldırmak doğrultusunda etkili bir pedagoji olarak önerilmektedir.

Alfonso de Cartagena (1385-1456) wrote his Duodenarium at the request of his friend Fernán Pérez de Guzmán. It is about six questions. The last refers to the gender debate: What sort of excellence is the best, that of men or that of women?
He holds that a woman, Virgin Mary, is over any human being and analyzes the virtues of men (fortress, justice) and women (modesty, honesty). He vindicates the excellence of women by means of three dialogues, that correspond to three stages of moral evolution: natural law (Lucretia, Cato), old law (Susan, Joseph), new law (Queen Berenguela, Fernando III). He uses a literary device, not in the manner of the humanistic dialogue, but in that of the medieval disputatio.
His ideas about women and marriage are conservative and rigorous. He margins sexuality and defends parental consent. He ends the question with the commentary of the biblical praise of the good wife, an interesting precedent of Fray Luis de León´s La prefecta casada.

On its website, APVEA reminds us that "virtual exchanges are technology-enabled, sustained, people-to-people education programs". This chapter addresses the question of what we exchange when we engage in virtual exchange by exploring the meaning and value of virtual exchange as intercultural dialogue, and by considering the impact of the technological medium on the process. A small group of expert practitioners (N=6) were consulted for their views on virtual exchange. Their responses sketch a picture in which virtual exchange stretches beyond transaction into interaction among and transformation of the participants. The expert practitioners value virtual exchange for enhancing employability and foremost for its dialogic qualities. Next, the chapter explores the meaning of dialogue more deeply from a Bohmian perspective and considers applications in organizational development (Isaacs, 1999), restorative justice (Pranis, 2005), and intercultural competence development (Deardorff, 2020). When the intercultural dimension is made salient, this creates additional chances for realizing the dialogue principles of participation, coherence, awareness, and unfolding. The chapter then illustrates how intercultural dialogue is reshaped in a virtual environment as it is mediated by the technological context in which it is conducted. Specific attention is paid to the circle, the talking piece, and the facilitator. The chapter concludes by stating that, although although intercultural dialogue will always be mediated by technology in virtual exchange settings, it makes good sense to speak of "virtual dialogue" in situations that take the core principles, practices, and structural components of dialogue as outlined in this chapter as a starting point for designing online intercultural dialogue activities.

Resumo: Ao se partir da premissa de que a sociedade se torna cada vez mais digital e que as pessoas cada vez mais leem e escrevem no ciberespaço, esta proposta visa refletir acerca do gênero fanfiction e relacioná-lo às práticas de ensino, tendo em vista que a escola não fique alheia à diversidade de linguagens e culturas do mundo tecnológico, e que aborde os gêneros discursivos como práticas sociais, a fim de formar cidadãos multiletrados. Trata-se de uma reflexão acerca de uma pesquisa qualitativa, calcada numa intervenção desenvolvida, fundamentada tanto nos estudos bakhtinianos para se pensar sobre os gêneros; quanto nos estudos sobre os multiletramentos e ainda na noção de cultura participativa, de Jenkins. Os resultados demonstram a urgência do trabalho com gêneros multimodais em sala-de-aula e a necessidade de adequação da escola ao contexto contemporâneo. Palavras-chave: Gêneros Discursivos. Cultura participativa. Multiletramentos. Abstract: Based on the premise that society becomes more digital and that people increasingly read and write in cyberspace, this proposal aims to reflect on the fanfiction´s discursive genre (fan writing) and relate it to teaching practices, considering that the schools should not be unaware of the diversity of languages and cultures in the technological world, and that it should address discursive genres as social practices in order to form multi-literate citizens. This is a reflection on a qualitative research, based on both the Bakhtinian studies to think about genders; as well as on multiliteracies studies and on Jenkins' notion of participatory culture. The results demonstrate the urgency of working with multimodal genres in the classroom and the need to adapt the school to the contemporary context.