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In Dramatic Dialogue, Atlas and Aron develop the metaphors of drama and theatre to introduce a new way of thinking about therapeutic action and therapeutic traction. This model invites the patient’s many self-states and the numerous versions of the therapist’s self onto the analytic stage to dream a mutual dream and live together the past and the future, as they appear in the present moment. The book brings together the relational emphasis on multiple self-states and enactment with the Bionian conceptions of reverie and dreaming-up the patient. The term Dramatic Dialogue originated in Ferenczi’s clinical innovations and refers to the patient and therapist dramatizing and dreaming-up the full range of their multiple selves. Along with Atlas and Aron, readers will become immersed in a Dramatic Dialogue, which the authors elaborate and enact, using the contemporary language of multiple self-states, waking dreaming, dissociation, generative enactment, and the prospective function. The book provides a rich description of contemporary clinical practice, illustrated with numerous clinical tales and detailed examination of clinical moments. Inspired by Bion’s concept of "becoming-at-one" and "at-one-ment," the authors call for a return of the soul or spirit to psychoanalysis and the generative use of the analyst’s subjectivity, including a passionate use of mind, body and soul in the pursuit of psychoanalytic truth. Dramatic Dialogue will be of great interest to all psychoanalysts and psychotherapists.
"Approaching Dialogue" has its primary focus on the theoretical understanding and empirical analysis of talk-in-interaction. It deals with conversation in general as well as talk within institutions against a backdrop of Conversation Analysis, context-based discourse analysis, social pragmatics, socio-cultural theory and interdisciplinary dialogue analysis.People s communicative projects, and the structures and functions of talk-in-interaction, are analyzed from the most local sequences to the comprehensive communicative activity types and genres. A second aim of the book is to explore the possibilities and limitations of dialogism as a general epistemology for cognition and communication. On this point, it portrays the dialogical approach as a major alternative to the mainstream theories of cognition as individually-based information processing, communication as information transfer, and language as a code. Stressing aspects of interaction, joint construction and cultural embeddedness, and drawing upon extensive theoretical and empirical research carried out in different traditions, this book aims at an integrating synthesis. It is largely interdisciplinary in nature, and has been written in such a way that it can be used at advanced undergraduate courses in linguistics, sociopragmatics of language, communication studies, sociology, social psychology and cognitive science.About the author: Per Linell holds a Ph.D. in linguistics and has been professor within the interdisciplinary graduate program of Communication Studies at the University of Linkoping, Sweden, since 1981. He has published widely in the fields of discourse studies and social pragmatics of language.
Dialogue provides practical guidelines for one of the essential elements of true partnership--learning how to talk together in honest and effective ways. Reveals how problems between managers and employees, and between companies or divisions within a larger corporation, stem from an inability to conduct a successful dialogue.
Communication theory provides a compelling way to understand how people of faith can and should work together in today’s tumultuous world. In A Communication Perspective on Interfaith Dialogue, fifteen authors present their experiences and analyses of interfaith dialogue, and contextualize interfaith work within the frame of rhetorical and communication studies. While the focus is on the Abrahamic faiths, these essays also include discussion of Hinduism and interracial faith efforts. Each chapter incorporates communication theories that bring clarity to the practices and problems of interfaith communication. Where other interfaith books provide theological, political, or sociological insights, this volume is committed to the perspectives contained in communication scholarship. Interfaith dialogue is best imagined as an organic process, and it does not require theological heavyweights gathered for academic banter. As such, this volume focuses on the processes and means by which interfaith meaning is produced.
The idea that communication constitutes organization (CCO) provides a unique perspective to organization studies by highlighting the fundamental and formative role of communication for organizational phenomena of various kinds. The book features original works that address the idea of organization as communication in the light of other theories, related concepts, as well as the tension between strategy and emergence. The first set of chapters discusses the idea of organization communication in the light of critical works of European scholars (Habermas, Honneth, and Günther). The second set of chapters reflects on a range of concepts such as institutions, routines, and leadership from a CCO perspective. The final set of chapters examines the tension between strategic and emergent communication by drawing on new methodology and empirical evidence. The chapters are set into dialogue with some of the most prominent proponents of CCO scholarship. The book offers an important contribution to CCO thinking by adding European perspectives on organization as communication. It connects the primarily North American approach and European traditions of theoretical thought to existing debates in communication and organization studies.
This book provides a wide-ranging and in-depth theoretical perspective on dialogue in teaching. It explores the philosophy of dialogism and explains its importance in teaching and learning. The authors present the core concepts of dialogism as a social theory of language and consider the implications of these ideas for pedagogy.
We are witnessing the collapse of democracies in many parts of the world and a general tendency to the resurgence of right-wing and left-wing populisms led by authoritarian leaders. This book centres on the political dialogue in one of these democracies. The focus is on Venezuela, the rich Latin American oil producing country, and its transformation from a stable democracy to a very unstable and controversial revolution in which the dialogue has been occupied by only one party for 18 years. The central characters of the book are Hugo Chávez, who remained in power for 14 years as the main speaker and controller, and the people who either followed or opposed him in Venezuela and other countries. Contrary to critical analyses which are mainly based on social representations that conceive dialogue as implicit or normative, this book proposes a dialogue-centred approach, which articulates linguistics, conversation analysis, socio-pragmatics and political science from a critical perspective, and offers the theoretical foundations and procedures for analysing micro dialogues between specific persons and the macro social dialogue, which unveils the processes of domination and resistance to power. The book will be useful for scholars and students of linguistics, media, communication studies and political science wishing to learn more about dialogue in political interaction.
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In Indigenous and Christian Perspectives in Dialogue, Allen G. Jorgenson asks what Christian theologians might learn from Indigenous spiritualties and worldviews. Jorgenson argues that theology in North America has been captive to colonial conceits and has lost sight of key resources in a post-Christendom context. The volume is especially concerned with the loss of a sense of place, evident in theologies written without attention to context. Using a comparative theology methodology, wherein more than one faith tradition is engaged in dialogical exploration, Jorgenson uses insights from Indigenous understandings of place to illumine forgotten or obstructed themes in Christianity. In this constructive theological project, “kairotic” places are named as those that are kenotic, harmonic, poetic and especially enlightening at the margins, where we meet the religious other.