Dialogue Studies

Ubuntu is an African moral force and worldview that has held its primal societies peacefully together. It is interesting to observe that contemporary awareness of this concept in scholarship particularly associates Ubuntu with potentials to inspire global dialogue and peace efforts aimed at achieving harmonious human coexistence. Surprisingly though, this irenic dimension of Ubuntu has not received any systematic discourse as the literature on the concept shows. Accordingly, employing the human relations approach, this chapter draws on the pervasive literature on the intersections of Ubuntu and dialogue and particularly explores the intrinsic dialogic dimensions of Ubuntu for global peacebuilding efforts. Its basic presupposition is that the emphasis placed on the value of human relationship and peaceful coexistence by both concepts not only requires a systematic discourse, but also shows that indigenous cultural resources are available and viable for local and global conflict resolution efforts.

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.

The centrality of feedback is undeniable in education. However, not all feedback effectively encourages learning or improves performance due to predicaments in feedback delivery and receptivity. Several studies suggest other ways where feedback is offered in a dialogic fashion instead of a monologic one. Nevertheless, few papers do so in the context of medical education, especially when the learning processes involve marginalized people such as disaster-affected patients. This paper draws on autoethnographic experiences of providing dialogic feedback for medical students using Paulo Freire's dialogue concepts. This feedback was given during reflective sessions in community-based medical education at post-disaster areas in Aceh, Indonesia. The findings show that Freire's dialogue concepts help assess dialogic feedback quality and offer insights into power relations between teachers and students. To achieve the aim of providing dialogic feedback, to obtain new understandings, educators need to establish a more equal position in student-teacher relationships. In sum, the findings highlight the applicability of Freire's concept of dialogue in offering feedback for students especially when the training takes place in a context of disaster-affected people.

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

In 2008, the Council of Europe Ministers of Foreign Affairs set out a new framework for approaching ethno-religious diversity within member states. As a direct response to expressed concerns about the failure of multiculturalism, or at least of multicultural policies, Intercultural Dialogue was promoted as a better way of connecting communities. However, critics claim it is unclear how the approach differs from previous integration frameworks; furthermore, they argue that ICD contributes towards unequal platforms for exchange between minorities and the majority group and can reinforce exclusion. This paper examines such concerns by exploring practitioners’ understanding of the concept. Structured interviews were conducted with 52 delegates at the World Forum on Intercultural Dialogue held in Baku in 2015 These distinctive findings demonstrate that participants frequently discussed ICD interchangeably with other concepts and frameworks, most commonly multiculturalism and inter-faith ...

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.

William of Ockham’s best known political work, "Dialogus inter magistrum et discipulum" (ca. 1332-1347), was republished in Frankfurt in 1614 by the prolific editor Melchior Goldast. The work contains an intense and close debate, a question-and-answer exercise – in a rather scholastic style – on political and religious issues, certainly dear to the interest of people living in the seventeenth century, plagued with  ecclesiological disputes that will lead to the Thirty Years War. Notwithstanding that, Ockham’s Dialogus does not feed sterile controversies, instead it promotes dialectic as a pacific mean in the pursuit of mutual understanding.

Najobszerniejszy jak dotąd wybór twórczości eseistycznej Krzysztofa Czyżewskiego umiejscawia Europę Środkową w samym środku najważniejszych dla współczesnego świata pytań i problemów: kryzysu wspólnotowości, pogłębiających się podziałów i coraz ostrzejszych wojen kulturowych.
Dla współtwórcy ośrodka „Pogranicze” Europa Środkowa nie jest tylko geopolityką i nie ma – jak chciał Peter Handke – znaczenia „wyłącznie meteorologicznego”. Jawi się bardziej jako etos i postawa, która wykorzenieniu przeciwstawia przynależność, kompleksowi prowincjonalizmu – siłę prowincji, a ostro zarysowanym granicom – przestrzeń przenikania i współistnienia.
Czyżewski zawzięcie poszukuje żywej i wychylonej ku przyszłości, scalającej narracji, zdolnej stworzyć przeciwwagę narodowych mitów, tak silnie określających naszą rzeczywistość w ostatnich dwóch stuleciach. W leksykonie najważniejszych dla niego pojęć znajdują się zapomniane słowa, takie jak „agora”, „pogranicze”, „obcowanie”, „tkanka łączna” czy magiczny „neimar” – budowniczy mostów.
W swoich eseistycznych peregrynacjach podąża po mapie wyznaczonej przez outsiderów, wygnańców i kontestatorów, wędrownych artystów czy niesfornych intelektualistów, dla których Europa pozostawała i pozostaje ciągle niezrealizowanym w pełni projektem. Często przywołuje Mickiewicza, Vincenza, Rotha, Stempowskiego, Giedroycia, Kołakowskiego, Tischnera, Barańczaka, Venclovę, a nade wszystko Miłosza, którego jest wyjątkowym i wnikliwym czytelnikiem.

From restorative justice literature in general. two conceptions of restorative justice processing can be discerned. The one is a
modest conception based on individual (dispositional) theories of crime and the other is an expansive view which is closer to peacebuilding and has a further distinction. One distinction is based on situational theories of crime which hold that structural factors are responsible for crime. The other distinction is based on integrative theories of crime which hold that there is an interaction between individual and structural factors that produce crime and that structural factors should be taken into account during restorative justice processing.

This handbook is a basic facilitation guide for community dialogue, written specifically for the Myanmar context. This guide uses the framework of skills, knowledge and values for dialogue, and includes sections on: principles, roles, skills needed, challenges in interfaith dialogue, dialogue phases, planning tips, and dialogue resources. Additional language versions available in Shan, Jingpaw and Burmese from Karuna Center for Peacebuilding at: https://www.karunacenter.org/articles.html.

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.

Sacrosanctum Concilium 33 offers a vision of the liturgy as dialogue between God and His people, connected to a didactic dimension. From this perspective, the Magisterium of the Church has developed a reflection on this vision of liturgy as dialogue to the point of making it central to understanding all the liturgical actions. The theological analysis of the magisterial formulations demonstrated in this article, from the Second Vatican Council up to Evangelii Gaudium, applies a double hermeneutic, textual and intertextual, that considers not only the Sitz im Leben in every formulation, but also its relationship to other documents. In this way, the evolution of this line of thinking is characterized as a «dialogical twist», far from opposing other modes of interpretation, cultural or pedagogical, it sustains and enriches them.

علي عباس عبد الجليل    (باحث دكتوراة تخصص:اتصال وتنمية بالمدرسة الوطنية العليا للعلوم السياسية بالجزائر)    jellil.aliabbes@hotmail.com
الحوار شمال جنوب
مقدمة:
  عرفت العلاقات بين الدول النامية والغربية منذ القدم ﻋﻼﻗﺎﺕ ﻗﺎﺋﻣﺔ ﻋﻠﻰ ﺍﻟﻣﺻﻠﺣﺔ ﻭﺍﻟﻬﻳﻣﻧﺔ ﻣﻥ ﻗﺑﻝ ﺩﻭﻝ ﺍﻟﺷﻣﺎﻝ ﺗﻘﺎﺑﻠﻬﺎ ﺍﻟﺗﺑﻌﻳﺔ ﻭﺍﻟﺗﺧﻠﻑ ﻣﻥ ﻗﺑﻝ ﺩﻭﻝ ﺍﻟﺟﻧﻭﺏ، فإﺫﺍ ﻛﺎﻥ ﺍﻟﺗﻼﺣﻡ ﻭﺇﺛﺑﺎﺕ ﺍﻟﻭﺟﻭﺩ  ﻫﻣﺎ ﻣﻥ ﺍﻟﻌﻭﺍﻣﻝ ﺍﻷﺳﺎﺳﻳﺔ ﺍﻟﺗﻲ ﺗﺳﺎﻋﺩ ﺍﻟﺩﻭﻝ ﻭﺍﻟﻣﻧﻅﻣﺎﺕ ﺍلاﻗﻠﻳﻣﻳﺔ ﻋﻠﻰ ﺍﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﺗﺣﺭﻙ ﻋﻠﻰ ﺻﻌﻳﺩ ﺍﻟﺳﻳﺎﺳﺔ ﺍﻟﺩﻭﻟﻳﺔ، ﻓﺈﻥ ﺍﻟﺗﻘﻭﻗﻊ ﻭﺍﻻﻧﻌﺯﺍﻝ ﻫﻣﺎ ﻣﻥ ﺍﻟﻌﻭﺍﻣﻝ ﺍﻷﺳﺎﺳﻳﺔ ﺍﻟﺗﻲ ﺗﺑﻘﻲ ﺍﻟﺩﻭﻝ ﻓﻲ ﻛﻧﻑ ﺍﻟتخلف ﻭﺍﻟﺗﻬﻣﻳﺵ ﺍﻟﻌﺎﻟﻣﻳﻳﻥ .
    .

Imaginary dialogues had the advantage of emphasizing rationalism and removing argument from the realm of passion and violence.  While they were used often in both anti- and pro-slavery literature of the United States, along with other rhetorical genres they did no more than expose the fault lines in US society created by slavery.  These dialogues were polite addresses to slavery’s daily violence and could not resolve what required a civil war to end.  It was part of the reform literary culture to produce such set-pieces and this type of polite literature was part and parcel of what made much reform writing so ineffective, since it was a drawing-room rendition and philosophical abstraction of raw human experience under slavery.

This paper tackles three questions: (1) why did Augustine choose the literary genre of the philosophical, 'scenic' dialogue for his early works after his conversion? (2) Why did he soon abandon this model in favour of teaching, 'non-scenic' dialogue? (3) Why, once he was a priest, did he no longer compose dialogues? I argue what follows. (1) Augustine's early choice of the 'narrative' kind of dialogue should be explained by taking into account the metaphilosophical background of the Cassiciacum dialogues: according to the model of 'philosophia' embraced by Augustine at Cassiciacum, full conversion to philosophy required the practice of community dialogue, and no genre was better suited to represent and attest such a lifestyle choice than the 'scenic' dialogue. (2) Behind the choice of 'non-scenic' and teaching dialogues from 'Soliloquia' onward there is an epistemological reason, namely the Theory of the Internality of Truth understood according to the Paradigm of Inherence, which claims that truth is 'in' the soul as in its ontological 'subiectum'. (3) Despite the fact that in his last dialogue 'De magistro' Augustine replaces the Paradigm of Inherence with the Paradigm of Presidency (i.e., truth sits in front of and presides over the mind), the reasons behind Augustine's abandonement of the literary dialogue were not epistemological.

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.

Exploration of INTERSUBJECTIVITY is continued. Different kinds of if are differentiated and signs for its presence and effects are shown. The difference between it, subjectivity and objectivity are explored.
Intersubjectivity is crucial and universal for general everyday discourse in all cultures, sub-cultures, institutions, communities and socio-cultural practices such as religion, sport, etc or the so-called Manifest Image. It is essential for specialized areas, for example religion, sport and disciplines such as the humanities, arts, sciences, philosophy and all institutions.
It is a necessity for both cultural, social, interpersonal as well as intra-personal existence, emotions, attitudes, values and norms. But, it is not limited to human existence, life-worlds, realities and worlds, but also for animals and all organisms. Object Oriented Ontology would emphasize that is it not merely something anthropocentric and restricted to human existence and consciousness (and anthropocentric interpretations of and projections on other objects, non-human creatures and all organisms, as well as all objects.. In the case of the latter one would probably replace the notion of intersubjectivity with terms such as energy and other ways of action and interaction for example intra- and inter-atoms.)
In the Appendix is included work related to the above by others such as Sellars, Brandom (and his two images, Manifest and Scientific), Davidson, Dennett, Habermas, Nagel, etc.

What, if anything, is the correlation between the specialized or technical ideas of the philosopher and the rest of his existence? His everyday life outside his philosophical role.
In the specialized reality and reality constitution, when employing the discourse and discipline of philosophy, the philosopher subscribe to many things in an explicit manner and he employs a number of implicit things and assumptions that are not stated explicitly.
These things concern the different branches, areas and domains of the philosophical discourse, for example metaphysics, epistemology, ethics, ontology, cognition, consciousness, mind, perception, thinking, etc.
Is there a relation between these technical 'beliefs' of the philosopher and other, not philosophical areas of his existence? Does and can all of his non-philosophical existence reflect his philosophical beliefs, statements and expressions? Is it possible that the everyday existence or life world of the philosopher can resemble, confirm and express his philosophical ideas? If this is not the case, what are the factors that are involved in such discrepancies?

Do they imply a lack of integrity, of wholeness of integration on behalf of the philosopher? What are the causes of such an illogical or surprising lack of compatibility or similarity between these sets of two or more facts? What are the things that we can look for in such a lack of compatibility – things such as the following? -
inconsistency, difference, disparity, variance, variation, deviation, divergence,

disagreement, dissimilarity, dissimilitude, mismatch, lack of similarity, contrariety, contradictoriness, disaccord, discordance, incongruity,

lack of congruence, incompatibility, irreconcilability, conflict, opposition?

I illustrate the above by means of four examples.
1 Let us assume that the embodied human person consists of both voluntary and involuntary processes and activities. Do the philosophy of an individual reflect or express these activities or is it completely or partially unrelated to them? Do the voluntary processes and activities or the voluntary aspects of perception, cognition, brain processes and other activities resemble or express the philosophy of a thinker? 2 Some thinkers are seriously concerned about the importance of discourse and dialogue and the equality of all those involved. We find their concern about the ideal discourse and dialogue described in their written work and talks, but to what an extend do their own discursive and dialogical actions and behaviour reflect the ideal situation they preach?
3 Ethics and morality can be find in and are emphasized in all sorts of disciplines, of course they are major subjects in providing ways to live off for philosophers and we even find institutions devoted to their teaching and investigation. Do the lives, the lived morality and ethics of those individuals who preach the ideals of ethics or ethical ideals reflect the ideals they preach and that provides them with ways to earn a living? Or, is it the case that morality and ethics are merely faked by those individuals living off their preaching of ethics? And, that they merely employ the values, norms, customs and attitudes of a culture, sub-culture, community, group or another social grouping? In other words are the preachers of ethics really more ethical than the rest of the community and society?
4 When the philosopher expresses his ideas by means of all sorts of philosophical tools he is aware of the fact that he employs them, or at least aware of some of them being intentionally employed by him while he is unaware of others that he employs. Do the tools the philosopher employs to theorize (identify problems, the nature of the questions he asks, the nature of his ways of questioning, the assumptions he makes, the forming and testing of hypotheses, the making of generalizations, etc) or philosophize (perceive things, think, think about things, reason, argumentation etc) resemble what he beliefs, asserts and says about thinking, perception, cognition, understanding, subjects, objects, relationships between subjects and objects and other features and processes of epistemology?
In short – does the lived philosophy, ontology, epistemology, ethics etc of the philosopher resemble, represent, confirm, substantiate, back, endorse, support, authenticate and corroborate the ideas, assertions and speculations that are expressed by the statements his philosophy or philosophizing consist of? Does he walk the walk of his talk? Are they similar and identical, the same things and merely expressions of the same things in different mediums?

Estudio del diálogo en el Quijote desde el punto de vista funcional, para poner en evidencia los conflictos de autoridad sobre la enunciación entre el narrador y los personajes. El modelo de la novela moderna, con su dialogismo implícito comienza a fraguarse en este conflicto.

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.

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."

Aristotle has been continuously at the frontier of philosophical reflection for almost 2400 years. Throughout the 20th century the influence of his practical philosophy has been growing. His «non-modernist» concept of phrónêsis or practical wisdom is attracting increasing interest as an alternative to both «modernism» and «post-modernism». This book is a meticulous study of Aristotle's phrónêsis and its applications to the fields of personal development or character formation and of ethical virtues. It also relates phrónêsis to the wider context of Aristotle's theoretical philosophy and of his different ways of knowing, and to both theoretical and practical concerns within modern social and action research. The whole of Aristotle's thinking is radically practice-based and directed. However, it never loses its theoretical focus. His theoretical philosophy is fundamentally dialogical. Hence, the relevance of Aristotelian thinking is striking for the current reconfigurations in the social organisation of learning and knowledge production.

The article analyzes the Raggionamento della Signora Amorosa (1569) by Gasparo Boschini, a rare and little known love treatise which is interesting for the study of women’s role in Italian Renaissance dialogues. It allows enriching of the representation offered by Virginia Cox in her Seen but not Heard: the Role of Women Speakers in Cinquecento Literary Dialogue (2000). If compared to the other dialogues mentioned by Cox, the female protagonist of the Raggionamento is peculiar, because of both her preponderance in the dialogue and her philosophical-poetic literacy. Her expertise in Aristotelian philosophy, which she applies to the analysis of the various aspects of the love theory, is especially remarkable. She is also very fond of contemporary lyric poetry. Thanks to the many poetic texts she plays, the Raggionamento can be considered a prosimetrum.

Article rédigé en vue de l'obtention du diplôme de fin d'études spécialisées en médiation, gestion des conflits et interculturalité par la Chaire Unesco de l'Université catholique de Lyon.

L'article analyse deux modèles d'écoles en Finlande qui ont utilisé le modèle d'intégration multiculturelle entre étrangers et Finlandais. L'objectif était de comprendre comment le pays traite la question de l'éducation et quels ont été les premiers résultats du modèle d'éducation multiculturelle choisi.

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.

The purpose of the study was a critical analysis on stakeholders' interrelation and students discipline in Kenyan schools. For discipline to be upheld different stakeholders have to come together and forge a healthy interrelation. That is the; Government, Board of management, parents, teachers and students stakeholders contribute to discipline of any learning institution. Every stakeholder has a role to play as the findings bring out. Every stakeholder participates in policy making and healthy interrelation aids smooth running of schools. Without good interrelation between stakeholders the findings show that school unrest rise and student disagree by protesting. Good interrelation is seen to improve learning environment which leads to improved discipline. The findings established that not only is unhealthy interrelation between students and other stakeholders but also between parents, Board of management, Government and teachers. Indiscipline on any part of stakeholder has resulted to conflict and unhealthy interrelation. The purpose of the study critically analyzes the stakeholders' interrelation and students discipline in Kenyan schools. The study aims at analyzing the Board of Management, Parents, Teachers, Students and The Ministry of Education interrelation and students discipline in Kenyan schools. The study recommends a comprehensive policy by all stakeholders and guidelines that would inform and improve the need to interrelate among the stakeholders. In conclusion the role of all stakeholders in maintaining the students discipline in Kenyan schools wholly depends on interrelation between the stakeholders.

In this chapter, I first discuss assumptions of dialogue theory based on the work of Martin Buber’s (1958) classic “I–Thou” relationship in terms of shared perspectives and the mutuality of dialogue. Second, I discuss the processing of dialogue through imagined interactions (IIs). IIs explain how individuals envision messages for productive and unproductive outcomes. I compare and contrast Buber’s notion of “inner dialogue” with the contemporary construct of II. II conflict–linkage theory is highlighted, including sample dialogue accounts as well as a sample of theorems.

La obra que aquí se estudia es como un mensaje en una botella lanzado a un mar de revueltas corrientes estéticas y políticas. Su estilo oscila entre la falta de pretensiones y el deseo de emular y a la vez comentar implícitamente los usos retóricos de los grandes maestros del XV. La alteración mental de uno de sus personajes anuncia la importantísima explotación del tema de la locura en el período áureo; su manejo del punto de vista y de los resortes conversacionales en la construcción del diálogo denota una saludable capacidad de síntesis, una inventiva peculiar y un oído literario notable, si bien su autoría es un enigma aún no descifrado. Su mensaje aparece rodeado de elementos en apariencia equívocos, y el peligro latente en su forma de abordar el tema del gobierno de la nación no sólo podría haber sido intuido por su autor, sino acaso por un lector receloso que no dudara en mutilar el único manuscrito disponible. La base argumental — el fortuito encuentro entre el gobernante y el vasallo que propicia la confianza mutua, la revelación de una conveniente verdad social y, en última instancia, el control de los intermediarios del poder —, goza desde Las mil y una noches de una larga vida que no es sólo literaria, como demuestra la conducta de algunos monarcas de nuestro tiempo.  Flotando entre lo folklórico y lo culto, entre los extremos del acatamiento y la contesta-ción, entre el impulso vasallático (herencia de la organización feudal y partícipe del espíritu cortés) y el anhelo reformador, e impulsado por un viento propagandístico que se hará norma en una parte considerable de la letra escrita durante la transición entre siglos, el Diálogo entre el prudente Rey y el sabio aldeano permite vislumbrar, desde perspectivas tanto históricas como literarias, las contradicciones incompletas de un momento crucial en la construcción de la identidad hispánica. (from the 'Preliminar')

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.

In Bakhtin and Genre Theory in Biblical Studies; Semeia Studies 63. Edited by Roland Boer (Atlanta: SBL Press, 2007, pp. 133-59). This essay connects the Johannine misunderstanding dialogues with Jesus with several crises in the Johannine situation over seven decades--identifying likely rhetorical targets in original audiences with existential implications for later readers.

This study explores the idea of music being used in interreligious engagements involving Muslims, both so non-Muslims can be aware of Muslim sensitivities and so Muslims can positively contribute to such types of engagement. After explaining Muslim reservations, I identify four genres of sound art (Qurʾān recitation, the call to prayer, liturgical chants, and eulogy chants) which are deeply engrained in the Islamic tradition such that Muslims are united in attesting to their sacredness. I explain a little about the important features of the sacred music of the Islamic tradition and note that the type of Muslims who risk being left out of dialogue are the same Muslims who are most sensitive regarding music. I argue that Muslims can be both engaged and engaging through the use of music, without their musical sensitivities being side lined.

Uno dei modi privilegiati attraverso cui i personaggi di un’opera letteraria prendono corpo e acquisiscono realtà è la rappresentazione diretta dei loro discorsi: i dialoghi ci restituiscono, attraverso la mimesi delle sue parole, la voce del personaggio. Il presente volume studia la costruzione del sistema dialogico nel poema dantesco e mette poi a confronto la peculiare struttura drammatica della Commedia con quella di opere come il Tesoretto di Brunetto Latini e la Caccia di Diana e l’Amorosa visione di Boccaccio, due autori uniti a Dante da molteplici legami storico-letterari.

ABSTRACT
What makes the co-construction of a new alliance between school-adolescents-family and territory topical, necessary, vital and imperative?
The 21st century started with one of the most significant and profound educational emergencies of all times. The following elements characterize this crisis:
- the progressive loss of trust in the institutions and in the adult world;
- the disruption of communities and the solitude of families;
- the absence of new paradigms able to interpret and face changes under way, with the subsequent poor awareness of the impact on young generations and on the planet of the two revolutions under way: digital and biotechnological. The fourth revolution, as Luciano Floridi defines it (2018), which is transforming the world, does not find any critical space yet in educational curricula. A sort of “anthropological mutation” of digital adolescents is taking place which may appear as a surprise to the world of adults and in particular to all those who are in charge of education.
A dialogue-based approach can represent an effective “counter-device” (Agamben, 2006) capable of fighting dementia and digital solitude (Spitzer 2013, 2016), and of contributing to co-construct a new educational alliance based on responsibility, commitment and understanding. Dialogue is an inclusive practice where the entire educational community is involved, which is generously, carefully and profoundly listening to adolescents.
Dialogue, as a bridge with and between generations, develops higher awareness and critical skills with respect to the continuous and sudden changes under way and provides the ability to imagine the future.
In this article, the possibility to co-construct a new educational alliance between school – students – families – territory is analysed. School managers and teachers, “coach facilitators” of this process, are in charge of generating dialogue, facilitating it and keeping it open.

Keywords: Educational alliance, Dialogue, Concern, Reflexivity, Responsibility, Responsiveness, Polyphony, Generativity, Coaching, Mindfulness, Imagining the Future.

AUTHOR NOTE: Please address all correspondence regarding this article to Prof. Marco Braghero marco.braghero@gmail.com