Question Of Dialogue Research Articles

Constructing a Conversational “Miracle”: Examining the “Miracle Question” as It Is Used in Therapeutic Dialogue

Solution-focused counselors use the “miracle question” to elicit problem-free client accounts of experience consistent with the clients’ goals for therapy. In this article, we micro-analyzed how miracle questions were asked and answered by therapists and clients engaged in lifestyle consultations conducted for research purposes. Specifically, we examined the conversational practices and linguistic resources they used in introducing and responding to the use of the miracle question as an unscripted part of their consultation. We also invited clients and therapists back to independently review their participation in videotaped passages where they either asked or responded to miracle questions. Our analyses show the extent to which such developments in therapeutic dialogue are negotiated or socially constructed accomplishments between therapist and client. We relate our findings to optimizing the collaborative and resourceful use of miracle questions in therapeutic dialogue.

Are the Platonic Doctrines Unwritten because they Couldn't or because they Shouldn't Be Published?

To what extent can philosophy speak to and write about what is most fundamental to itself? This essay sorts through aspects of the problem of Plato's alleged "unwritten doctrine." The essay begins by moving back to Plato's teacher and the non-doctrinal investigations of Socrates, which are grounded in the positing of hypotheses and dialogic questioning. Following this move, the essay turns forward to Plotinus's later, more systematic presentations where the use of terms like "the one" and "the good" are not only beyond being but "are" non-objects, unable to be intuited by the intellect. These terms serve as pointers to "what" can only be realized through the soul's blissful union with its non-objective source and ground.

Organisational learning and leadership: on metaphor, meaning making, liminality and intercultural communication

This article discusses sensemaking as a broad framework for understanding organisational learning and its implications for leadership in a global context. Organisational metaphors, the concept of liminality and understanding organisations as interpretation systems are presented as possibilities for enhancing intercultural communication within organisations. The article concludes by identifying challenges and how to overcome them, and raises questions for future dialogue and action.

Is Dialogic Questioning Possible in Social Studies Classrooms?

Many scholars agree that students should be regularly engaged in dialogues that require them to question texts, values, or issues. We observed social studies classrooms in secondary schools serving urban, rural, and suburban students of different socioeconomic backgrounds in New York to learn what kinds of questioning strategies teachers were using and whether their questioning supported dialogue. In this paper we identify and give examples of three patterns of questioning we observed. Then, we explain how frequently these forms of questioning were used in high track and heterogeneous classes and in schools serving different socioeconomic communities. While we found that dialogic questioning can and does occur in classrooms, students in heterogeneous tracks and lower-income schools appear to have few experiences with dialogic questioning that would help them make connections and think critically about course content and texts.

The Spirit, Religions, and the World as Sacrament: A Response to Amos Yong’s Pneumatological Assist

AbstractThis article responds to Amos Yong’s critique of the author’s Introducing Radical Orthodoxy by focusing on two themes: (1) his analysis of the tension between my creational, participatory or sacramental ontology and my more antithetical assertions regarding the Church as a unique polis; and (2) the question of apologetics, dialogue, and interreligious engagements. In response, I develop an intensity account of participation that applies to both ontology and theology of culture.

Sikhism, Interfaith Dialogue, and Women: Transformation and Identity

This article locates the study of Sikhism and gender within the wider milieu of ‘women and religion’; in this context, the question of interfaith dialogue, women, and Sikhism is examined. Further, this article focuses on a recent controversy at the Golden Temple, the holiest shrine of the Sikhs. Two British amritdhari (initiated) women were refused the right to participate in the Sukhasan procession, a ritual in which Sikh scripture, the Guru Granth Sahib, is formally taken from its public platform and carried to its nightly resting place. The incident prompted a media uproar, particularly in India; it also became a hotly debated issue on the Internet. Given that the women at the centre of the controversy were ‘Western’ Sikhs of Punjabi origin, the incident led to a widespread petition within the diaspora. This article addresses the question of Sikh women's religious and ritual rights within the context of the apparent divide between the concerns of Sikhs in diaspora and Sikhs in the Punjab as well as interfaith concerns. It questions whether this incident is perhaps a watershed in terms of Sikh women's active engagement and resistance to discrimination within Sikh institutions and the community at large.

WorldWideWhale.Globalisation/Dialogue of Cultures?

This article questions the assumption that globalisation has fostered cultural dialogue. In order to understand how globalisation has specifically impacted the sphere of the cultural, it starts by examining the way cultural practises are transformed in its wake. Does globalisation yield new, global forms of culture? To address this conundrum, this article takes the example of a cultural movement that has sought to project itself on a global scale, the anti-whaling culture, exploring both its origins and the distinctive cultural forms it has constituted. It then raises anew the question of dialogue: what of the dialogue between this global anti-whaling movement and local cultures where whaling still occurs? And how does such 'global culture' negotiate with demands for cultural diversity?

Irigaray, Dialogue and the Interview

There is no doubt thatthe question of dialogue is a central concern ofLuce Irigaray' s work. It is a quest, in fact, more than a concern. For her thesis in Speculum is that, in being symbolically reduced to matter, women have been silenced in history. 1 What distinguishes this claim from apparently related work on the English scene, such as Sheila Rowbotham's Hidden from History, 2 is that Irigaray has always sought a specificity in the feminine. And in contrast to readings given to some North American feminists writing in the 1970s,3 she has never sought out a female essence, nor imagined woman as a unified subject, the hapless or defiant victim of systems of dominance that are largely external to her. From her earliest publications Irigaray has worked within a tradition of French Hegelianism, such that for her women are always constituted in and through their relation with the other. The problem as she sees it is that woman's otherness has been defined in a patriarchal system that prefers the same to the other, so while the fight for recognition between men could entail the warring respect for the enemy who is a potential equal, the

God en leegte: persoonlijk of onpersoonlijk? Nishida – Tillich – Barth

The personality or impersonality of transcendent reality is one of the main issues at stake between Buddhists and Christians. The Christian idea of a personal God differs deeply from the Buddhist idea of shunyata, which is often said to be impersonal. Based on this difference, religious scholars usually draw the conclusion that both ideas of ultimate reality are incompatible. Although the contradiction between Buddhist and Christian schools on this central point may seem unbridgeable, I suggest that a closer examination of the ideas of personality and impersonality can increase mutual understanding, since at present significant misunderstandings may exist in each side’s image of the other party. This is not to say that both traditions can be brought to agree, but only that on a deeper level more understanding seems possible. In this contribution, I first deal with the (im)personal nature of transcendence. I then go on to summarise the idea of the divine in two writings of the founder of the Kyoto School Philosophy, Kitaro Nishida, as well as the ideas of God’s personality in Paul Tillich and Karl Barth. I attempt to show that, due to important qualifications in each tradition’s use of ‘personal’ and ‘impersonal’, both beliefs are not as straightforwardly opposed as they often are supposed to be, and I mention some of the questions for further dialogue.

From debate to dialogue: Toward a pedagogy of nonpolarized public discourse

This essay describes the rationale, content, and structure of a team‐taught course which explored the difference between debate and dialogue as forms of public discourse. Our thesis is that the value of public argument in our culture is undermined by its tendency to polarize popular opinion, and that this situation could be improved by the development of a pedagogy of dialogue to balance our discipline's traditional emphasis on debate. The essay is divided into four sections. The first section examines our discipline's view of argument. The second section explores the question of dialogue's “teachability,” and the third section proposes several fundamental components of a pedagogy of dialogue. The final section describes the format of the team‐taught course that the authors designed to explore the comparative benefits of debate and dialogue as forms for public discourse.

Dialogue and dialectics in managing organizational change: The case of a mission‐based transformation

This paper extends our understanding of dialogue‐based organizational change through an application of dialectical methodology. Through explicating the dialectical oppositions as they occur throughout a change process, four main functions of dialectics were found central to managing “healthy” organizational change dialogue. First, dialectics are central to framing the meaning of a change process. Second, dialectics are important in interpreting the perspectives that constituents bring to a change. Third, dialectics are useful in generating issues and questions for dialogue that addresses those dialectics. Fourth, dialectics enable learning when they provide constructive feedback to an organization on its change needs. The implications for both dialectical methodology and organizational change are explored.

The coherence dilemma of EU external relations: The European Asia policy

The European Union (EU) has established a highly differentiated set of external relations including trade policy, development cooperation, political dialogue and security questions. By linking the economic and political dimensions, the EU tries to be more than just an economic actor in international relations. Cooperation with third countries is based on values and criteria like human rights, democracy and the rule of law (conditionality) and a political dialogue. The problem, however, is whether the coherence of the EU's external relations is strong enough and whether the mixture of economic and political tools can be applied effectively. Looking at the empirical evidence doubts remain that they can. The imbalance between the economic and political dimension is closely linked to the divergence between the first (EC) and second (CFSP) pillar of the Treaty on European Union, between EU institutions, between the supranational and member state level, and between the member states. With regard to the EU's Asia policy the influence of these divergencies can be seen, most prominently, in the dialogue about human rights or sanctions. The paper argues that the different qualities of the economic and political dimension of EU external relations are the result of a structural coherence dilemma. It describes how the EU's relations towards Asian countries are affected. The conclusion explains why major changes towards a coherent and common Asia policy should not be expected.

Questions in Dialogue

In this paper we explore how compositional semantics, discourse structure, and the cognitive states of participants all contribute to pragmatic constraints on answers to questions in dialogue. We synthesise formal semantic theories on questions and answers with techniques for discourse interpretation familiar from computational linguistics, and show how this provides richer constraints on responses in dialogue than either component can achieve alone.

WITNESS AND DIALOGUE

World Council of Churches' (WCC) mission conference in Salvador, Bahia, having taken The Gospel in Diverse Cultures as its sub-theme, had necessarily to take into account religious content of these cultures. question of dialogue with followers of different religions was addressed explicitly in section work, particularly in sub-section of section III, which had as its overall theme Local Congregations in Pluralist Societies. Before seeing results of discussion in this group it may be useful to glean what was said about witness and dialogue in presentations to assembly and in other sections. Personal transformation as an essential part of mission address given by Metropolitan Kirill of Smolensk was notable for its strong condemnation of proselytism, considered travesty of mission. presentation of Christian message must take into account values of local culture. He was referring in particular to Russian culture, which was still bearer of Christian values even at time of atheistic communism. Mission therefore necessarily involves dialogue with culture. Metropolitan Kirill inveighed against arrogance of certain missionaries. For him mission as a witness to spiritual and ethical heritage of Christianity is number one task of church. So personal transformation, from which witness springs, is all important. It is loss of this personal dimension that has provoked crisis in missionary movement. He suggested that old controversy between mission and dialogue can be resolved by common efforts of churches to save person. Another reference to proselytism came in communication of Fr K.M. George. He spoke of Hindu fundamentalists who have bad memories of Christian mission carried out as massive proselytism of poor and as producing cultural alienation. Yet attempts at inculturation by Christians are regarded with suspicion. So, concludes Fr George, the only way out is to be consistently genuine and transparent. Such authenticity and transparency are thus necessary qualities of witness. Witness to essential Similar sentiments were expressed by two speakers from western Europe. Reverend Kristin Ofstad (UK) presented post-Christian, post-modern context of United Kingdom with its inclination towards do-it-yourself approach to religion. There is temptation to remain satisfied with this fragmentary approach, whereas there is need to recognize fragments as particles of that have to be assembled in order come to recognition of God's action. Christians are called to bear witness to this truth with integrity and honesty. Reverend Cornelia Fullkrug-Weitzel, from Germany, referred likewise to fragmentation, but she also averted to both multi-cultural nature of contemporary German society and to process of globalization. In such context there is need for witness to essential of Christian message, to Resurrection of Crucified One. Yet this witness is to be given in spirit of dialogue, learning to recognize in other cultures wondrous variety of God's creation. Recognizing God's action This recognition of God's action, in creation and in Christ, was forcefully present in communication made by Rev. Wali Fejo, from Australia. He told story of Aboriginal Mowinjin who had vision and who could say, in response to telling of good news, I already have seen Jesus, one you are telling us about. So mission becomes mutual witness. It is still necessary to tell good news, but this is to be done with recognition that others, perhaps in mysterious way, have already had access to truth. Turning now to work of sections: What is striking about report of section I, Authentic Witness within Each Culture, is emphasis on action of Holy Spirit. …

Unresolved Issues: Assignments for the North and South

The topic of the presentation that is indicated in the program is unresolved issues on a North-South axis, and I think it is an extremely good way to describe this presentation because most of the issues that we would discuss in a North-oouth security context are, in fact, unresolved. Some of them may even be unresolvable. To begin with, there's the question of dialogue. And I assume in this case you know we're simply asking the question: if we are going to be considering the NorthSouth dimension (the Mediterranean dimension) of European security more seriously in the future, if we are going to be talking to countries on the southern and eastern shores of the Mediterranean about security, the question is -what are we going to talk to them about? So, what I thought I would do is simply offer you four assertions, four hypotheses about the content of the security problem and the content of the dialogue. The first (and maybe the most uncomfortable) observation I'd make is that when we talk to southern states in the Mediterranean about security, above all we're going to be talking about their internal security. And that's not likely to be a very comfortable dialogue. The reasons for this I think are fairly plain, and many of the speakers have referred to them already. For the most part, these are states that face unresolved political futures, succession crises, and an erosion of legitimacy, which is maybe the most important point even in places where we've come to convince ourselves that the political situation is tactically in control, like Morocco. Still, there are questions of

Composition in Context: Essays in Honor of Donald C. Stewart

This collection of sixteen essays, authored by major scholars in the field of composition and rhetoric, offers an eclectic range of opinions, perspectives, and interpretations regarding the place of composition studies in its academic context. Covering the history of rhetoric and composition from the nineteenth century to the present, the collection focuses on the institutional and intellectual framework of the discipline while honoring Donald C. Stewart, a man who addressed the central paradox of the field: its homelessness as a discipline in an academic community that prides itself on specialization.Over the past two decades composition grounded in rhetorical tradition has emerged as a foundation for liberal and professional studies. These essays, furthering the often disputed point that composition is indeed a discipline, are divided into three parts that examine three crucial questions: What is the history of composition s context? How does composition function within its context? How should we interpret or reinterpret this context?In the first part, the essayists investigate the history of composition teaching, noting the formative influences of the eighteenth-century Scottish rhetoricians in the development of the American tradition as well as the effect of composition on education in general. The essayists question the public perception of rhetoric as the art of flimflam and examine the rise of expressive writing at the expense of argumentation and persuasion.In part 2, the contributors make clear that composition is a discipline in the process of defining itself. They explore the role composition plays in universities and the ways in which it seeks focus and purpose, as well as formal justification for its existence.In the last section, the authors scan the very edge of the field of composition and rhetoric, from examinations of the nature of the composing imagination and of the question of dialogue as communication to feminist theoretical approaches that attempt to bridge the differences between the New Romantics and New Rhetoricians composing models. The essays are enhanced by the coeditors witty and perceptive introduction and by Vincent Gillespie s tribute to Donald Stewart.

Is Literary Criticism an Illegitimate Discipline? A Fallacious Argument in Plato's Ion

The short Platonic dialogue, the Ion, has suffered a strange fate. Its authenticity has been doubted, and its content considered slight or repetitious. The greatest and most surprising setback the work has encountered is that critics have never even been able to agree on its subject. Therefore, an analysis of the dialogue requires that we first investigate whether the dialogue questions the knowledge of poets or critics, the two subjects proposed. Second, Socrates' argument denying an area of expertise to rhapsodes needs examination; and, finally, the implications of the Ion's argument, especially in regard to the connections between literary criticism and philosophy, deserve attention.The main argument of the Ion is anticipated by two questions posed at the beginning of the work. Socrates asks Ion whether he is as skilful (deinos) in discussing Hesiod and Archilochus as he claims to be in regard to Homer (531a1-2). When the rhapsode responds that his talent is limited to Homer, Socrates concludes that Ion's ability to speak about Homer is not based upon technical knowledge (tekhnē) or a scientific method (epistēmē) but upon divine inspiration. Shortly afterwards, Socrates asks whether Ion or a seer could better assess Homeric and Hesiodic passages about soothsaying (531b3-6). This question anticipates the argument in the last third of the dialogue where Socrates insists that Ion has no particular expertise in regard to the Homeric works and that in fact specialists in various technical fields are better qualified to judge Homeric passages. The question also prefigures the important role divination will play in the dialogue.

In Search of a Human Science Psychology

After a brief review of the diverse contributions of the pioneers Fechner, Wundt, and Titchener the unity of science hypothesis is considered and found to be inappropriate for psychology as a human science. The same applies to cybernetics and system theory, which are briefly reviewed. The realistic approach of Harre and Secord is an improvement on the positivist philosophies of science, but their view of man does not exclude the possibility of an advanced computer being considered human and is therefore vulnerable to technology. Support is given to the existential phenomenological approach and three salient questions for human scientific discourse are addressed, namely, the question of psychology's dialogue with psychotherapy, the question of truth as revealing ( Entbergung), and that of critical psychology. In general, it is stressed that a human science psychology should be adequate to man and should start with our primary experience as interpreted in the light of anthropological and phenomenological philosophies.

Reflective Minds/Intentional Hearts: Joining Humanistic Education and Critical Theory for Liberating Education

This paper proposes an integration of critical theory and humanistic education. Strengths and limitations of each are discussed, and a model for liberatory education is proposed that incorporates the pedagogical skills of the humanists with the social analysis of the critical theorists. This model is illustrated with an example from a fifth-grade classroom. The paper describes materials and resources from various areas within education that synthesize personal and social change. Finally, it poses questions for further dialogue among humanistic educators and critical theorists interested in liberatory education.

Veinte años decisivos en la vida de John Henry Newman: 1826-1845

The article describes Newman's intellectual and religious odyssey from 1826 until October of 1845; from abandonment of his initial liberalism and evangelism to his entrance into Catholic Church. It constitutes a long, arduous period during which Newman set up what he was to call the between Anglican and Catholic Churches. Newman's question, involving his own personal search for religious truth, rested on apparent dilemma of whether to concede priority to Church (Roman-Catholic) , or if one's principal concern should be for doctrinal purity, this latter being a primary concern in Anglican way. Newman would ultimately conclude that dilemma did not really exist and that to achieve and maintain Christian doctrinal purity it was necessary to revere authority of existing This is an historical-doctrinal investigation. It is not precisely a biography of Newman during those twenty decisive years. It does not, for example, touch on many points of family ancl academic life relevant to his life at Oxford and Tractarian Movement which are only brought up when considered as being influential on Newman's religious and spiritual development leading to his conversion. All available sources were made use of in an attempt not only to narrate course of his conversion but also to throw light on it. The acknowledged insufficicient documentary value of Apologia Pro Vita Sua (1864), which for reasons of literary genre, among others, does not describe all of aspects of a story so rich in events, required author to search through other relevant material. The author drew on Newman's correspondence edited by Anne Mozley in 1893 and later by Ch. S. Dessain from 1966-1977, as well as all works published by Newman prior to 1845 and writings of a later date which contain retrospective considerations of special interest to theme. The investigation clarifies events which occurred prior to Essay on Development of Christian Doctrine and Signals appearance of Newman's first explicit ideas relevant to this area of his thought. The article points out material for study in Newman concerning question of dialogue between churches, as he conceived it at various times. The study, as a whole, allows for an understanding of spiritual and intellectual iter of a consistent man, who obeying a demanding interior command, honorably did what he found necessary after a long process of study and meditation. In 1845 Newman finally found one, true Church. For his good Anglican friends, he had simply been transplanted to another part of vineyard.