Dialogue,Pluralism, and Change: The Intertextual Constitution of Bakhtin,Kristeva, and Derrida

In this article I show how the concept of intertextuality as developed by Mikhail Bakhtin, Julia Kristeva and Jacques Derrida can be applied to the political theory of constitutionalism. Such an approach carries with it the valuable democratic idea that all texts in society, including the political constitution, are in a dynamic relationship and reflect social pluralism. By analyzing and comparing intertextual theories, I develop the idea of the constitution as an open and emancipatory interpretative and textual category. I show how intertextual theorizing contributes significantly to the democratization of a modern liberal constitutional order, offering distinct strategies for progressive political and social transformation.     

Experts in Dialogue: An Introduction

Different approaches to expertise and argumentation are discussed. After introducing the problem of expertise and its present day significance in a historical context, various connections with the study of arguments are highlighted. The need for and potential of argumentation analysis to contribute to existing research in social epistemology, science studies, and cognitive science, is discussed, touching on the problems of reasoning and argumentation, embodiment, tacit knowledge, expert context versus public context, expert disagreement, persuasion versus justification, and argument analysis as meta-expertise. As the arguments used by experts constitute a boundary object, we presume that a dialogue format is suitable to address central problems of the special issue “Rethinking Arguments from Experts”.     

Cultural Values and Happiness: An East-West Dialogue

Abstract

Happiness as a state of mind may be universal, but its meaning is complex and ambiguous. The authors directly examined the relationships between cultural values and experiences of happiness in 2 samples, by using a measurement of values derived from Chinese culture and a measurement of subjective well-being balanced for sources of happiness salient in both the East and the West. The participants were university students–439 from an Eastern culture (Taiwan) and 344 from a Western culture (the United Kingdom). Although general patterns were similar in the 2 samples, the relationships between values and happiness were stronger in the Taiwanese sample than in the British sample. The values social integration and human-heartedness had culture-dependent effects on happiness, whereas the value Confucian work dynamism had a culture-general effect on happiness.     

The Butterfly,the Mole and the Sage

Zhuangzi chooses a butterfly as a metaphor for transformation, a sighted creature whose inherent nature contains, and symbolizes, the potential for transformation from a less valued state to a more valued state. If transformation is not to be valued; if, according to a recent article by Jung Lee, ‘there is no implication that it is either possible or desirable for the living to awake from their dream’, why not tell a story of a mole awakening from a dream? This would be a more perfect story. There would be no point of a mole awakening since (setting aside tactile, olfactory, auditory and taste sensations for the purpose of the example), there is no way to distinguish between the world of the mole's imagination and the real world that is forever unavailable to a mole. In addition, Zhuangzi relates the story of the coming of a great sage in which it is clearly stated that ‘Only at the ultimate awakening shall we know that this is the ultimate dream’. Such textual evidence both from the choice of metaphors and evidential passages indicates that the message of the Zhuangzi is not epistemological relativity, but one of transformation from a state of intellectual blindness to a state of true understanding.     

The Dialogue between Science and Religion and the Dialogue between People of Different Faiths: Areopagus Revisited

Christianity finds itself in a new situation, one that resembles its first-century experience in that it will be shaped by a new dominant world culture. This culture is marked by three factors-the economy, the multireligious situation, and science. The author's discussion deals with the issues that arise in this engagement with culture under three rubrics: dialogue between science and religion, globalization of the religious encounter, and interreligious dialogue in a globalized world. The major assertions are: (1) Science and religions must avoid restrictive and expansionist relationships and work for reciprocal interaction. (2) Globalization is an unavoidable, but ambiguous, historical development; religions should reject responses of "ethnification" and "primitivism" and rather engage in strategies that encourage both productive encounter and critical distance. (3) Interreligious dialogue includes dialogues of life, of intellectual exchange, of religious experience, of common action, and of confrontation; this dialogue will seek to embrace truth (which involves science) and wisdom (which includes the various religious traditions) in the reciprocal interaction that is marked by love.     

An Agonistic Model of Dialogue

In this article, Schellhammer's statements that learning is only possible in tension and that difference and diversity are prerequisites for tension are discussed in light of a certain event that occurred at a Summer School on Pluralism, Development, and Social Change. The article aims to explore Bildung, and especially learning in tension, through a concrete case study in which cultural diversity is a key issue. Reflecting on the case, psychological, philosophical, and sociopolitical perspectives are presented, each of which casts a different light on what happened. In the final reflection, we turn to the question of what dialogical self theory (DST) can offer when it comes to learning in tension, and how DST can be enriched and challenged by other approaches. We argue that DST facilitates the development of intercultural competence through dialogue with the unknown other in the self. Philosophical notions of cosmopolitanism and Socratic self-examination can shed further light on resistance to and conditions for transformative dialogues. They also place these in a historical and global perspective. We introduce an agonistic model of dialogue, in which the structural power inequalities and privileges people bring into dialogical spaces are explicitly addressed, thereby sowing the seeds of postdialogue transformative action in a personal and professional sense—for example, in transformative justice initiatives.     

The Internal Dialogue of Culturally Different Clients: An Application of the Triad Training Model

This article describes a training design to help counselor trainees perceive the positive and negative messages in a client's internal dialogue. Twenty graduate counselors-in-training produced two 10-minute interviews with simultaneous feedback from an anticounselor and a procounselor in simulated interviews.     

Between the Christ of Deep Incarnation and The African Jesus of Tinyiko Maluleke: An Improvised Dialogue

All differences considered, the Christ of deep incarnation and the African Jesus of Tinyiko Maluleke share at least one fundamental dimension: they both stand out as signs of God's radical embodiment in the world of creation/of African culture(s). Put crudely, while the deep incarnation theologians extend Jesus’ body into social and cosmic bodies, Maluleke locates Jesus’ body in the bodies of his fellow Africans. This study first identifies major convergences and tensions between these two christological perspectives and, second, posits that the scandal of reciprocity, seen as a characteristic feature of African christologies, can be translated into a twofold guiding principle for approaching and assessing African Christianity theologically.     

An Evolutionary Outlook on Motivation: Implications for the Clinical Dialogue

A taxonomy of basic motivational systems (reptilian, mammalian, and neo-mammalian), that emerged in phases during the course of millions of years, is proposed. These different phases did not replace each other, but became reorganized in the brain at different hierarchical levels. It is argued that (a) humans are an ultracooperative species and (b) high degrees of cooperation put strong selective pressures toward the development of sophisticated forms of intersubjective communication. These two developments had cascading effects on human evolution, creating both the conditions upon which humans were able to understand intentions, gestures, emotions, and, ultimately, the minds of others, and the emergence of language and symbolic forms of cultural evolution. Possible evolutionary steps that led to this ultracooperative survival strategy and some of their genetic mechanism, with special emphasis on a multilevel model of selection, are described, and the implications for psychotherapy and psychoanalysis are explored.     

A Consistent Ethic of Life: An American-Catholic Dialogue

Cardinal Bernardin provides an analysis of the Catholic Church and society at large for developing a consistent ethic of life. The Cardinal's position is that the pro-life position of the Catholic Church must be a comprehensive and consistent ethic of life. Furthermore, questions of abortion and nuclear war must be linked by a consistent ethic of life. Cardinal Bernardin closes with a conviction that there is a new openness today in society to the role of moral argument and moral vision in public affairs. The Catholic Church needs to commit itself to domestic and foreign policy changes that reflect a respect for life.     

The Fractal Self and the Organization of Nature: The Daoist Sage and Chaos Theory

The interconnections between self and surroundings in Daoist thought have been explored in the past in a variety of contexts. This paper, however, explores the Daoist version of the relational self from the general perspective of chaos theory and, more specifically, examines the role of the self in creating emergent form and dynamism in nature and society. The fractal self and world merge through the disciplined effort of the sage until the effort becomes effortless. Both self and world are transformed and become one through the emergent moment. This moment represents a new opportunity for subsequent patterns, or attractors, to emerge. We suggest that the self folds itself into the world, creating and being created by a new attractor, or pattern, in the organization of nature, which we argue is Dao . Our current investigation addresses the following aspects of chaos theory and its relation to Daoism: (1) the Daoist notion of wuwei as perfect congruence; (2) yin and yang at the edge of chaos; (3) the emergent nature of the myriad things; and (4) a Daoist warning against fractal disconnections in the world. Finally, we conclude that the self has the potential to become the world. To approach this amplified condition, the self must dedicate itself to and risk open engagement with events across the complexity of nature. Through openly engaging the world, the self is transformed, leaving the world forever changed.     

Sorrow and the Sage: Grief in the Zhuangzi

The Zhuangzi offers two apparently incompatible models of bereavement. Zhuangzi sometimes suggests that the sage will greet loss with unfractured equanimity and even aplomb. However, upon the death of his own wife, Zhuangzi evinces a sorrow that, albeit brief, fits ill with this suggestion. In this essay, I contend that the grief that Zhuangzi displays at his wife’s death better honors wider values averred elsewhere in the text and, more generally, that a sage who retains a capacity for sorrow will be better positioned for the robust joy so often identified as central to the Zhuangzi’s vision of flourishing. The sagely figures who entirely forego sorrow, I argue, achieve equanimity only through a sacrifice of the emotional range and responsiveness necessary not only for grief but also for the delight Zhuangzi recommends.     

The Older Woman as Sage: The Satisfaction of Mentoring

Mentoring is important to the personal and professional lives of many developing professionals, but it is also beneficial in numerous ways to the mentor. This article focuses on the benefits of mentoring from the mentor's prospective, including satisfaction in seeing protégées succeed and empowerment of both the mentor and protégée. This article showcases the importance of being a mentor, the impact mentoring has on developing psychologists, and how mentoring sustains older women's connections and contributions to their field. The authors discuss what mentoring is, what mentors do, how to become a mentor, and the benefits of being a mentor. How one becomes a mentor in various work settings including academia is also discussed, as are concerns regarding inappropriate mentoring relationships and how to improve the quality of the mentoring relationship. The authors suggest that becoming a mentor can be empowering for women clients as well as therapists.     

Dialogue Groups in the 21st Century: An Extension of Practice

Experts in group dynamics are needed to work with societal-level identity groups to facilitate productive dialogue in lieu of destructive action or stalemate. Group therapists can promote dialogue about feelings and thoughts regarding societal-level identity issues that contribute to stuck destructive intra and intergroup relationships. After an introduction to the politics of identity and the importance of societal-level groups, the theory and practice of dialogue groups will be introduced and our own dialogue group described.