View source for Dialogue

{{short description|Conversation between two or more people}}
{{Use dmy dates|date=November 2021}}
{{for-multi|use in literature|Dialogue in writing||Dialogue (disambiguation)}}
[[File:Conversation about Cross-Cultural Youth Convention, 1972 (16432965096).jpg|thumb|right|200px|A dialogue amongst participants in a 1972 cross-cultural youth convention]]
'''Dialogue''' (sometimes spelled '''dialog''' in [[American and British English spelling differences|American English]])<ref>{{multiref | {{cite web |url=https://www.oed.com/dictionary/dialogue_n |title=dialogue (n)|website=[[Oxford English Dictionary]] |access-date=1 September 2024}} | {{cite web |url=https://www.ahdictionary.com/word/search.html?q=dialog |title=dialog (n & v) |website=[[American Heritage Dictionary]] |access-date=1 September 2024}} }}</ref> is an interactive communication between two or more people, and a [[literature|literary]] and [[theatrical]] form that depicts such an exchange. As a [[philosophy|philosophical]] or [[didactic]] device, it is chiefly associated in the West with the [[Socratic dialogue]] as developed by [[Plato]], but antecedents are also found in other traditions including [[Indian literature]].<ref>{{Cite book|title=The Ways of Thinking of Eastern Peoples|page=189 |url=https://books.google.com/books?isbn=0824800788|isbn=978-0824800789 |first=Hajime |last=Nakamura |year=1964|publisher=University of Hawaii Press }}</ref>

==Etymology==
[[File:Galileos Dialogue Title Page.png|thumb|right|Frontispiece and title page of [[Galileo Galilei|Galileo]]'s ''[[Dialogue Concerning the Two Chief World Systems]]'', 1632]]
[[File:Secretary Kerry Listens to a Question After Giving Remarks on World Press Freedom Day (26704656802).jpg|thumb|John Kerry listens to a Question<br />of reporter Matt Lee,<br />after giving remarks on<br />[[World Press Freedom Day]]<br />(3rd May 2016).]]
The term ''dialogue'' stems from the [[Greek language|Greek]] {{lang|el|διάλογος}} ({{translit|grc|dialogos}}, {{gloss|conversation}}); its roots are {{lang|el|διά}} ({{translit|grc|dia}}, {{gloss|through}}) and {{lang|el|λόγος}} ({{translit|grc|logos}}, {{gloss|speech, reason}}). The first extant author who uses the term is Plato, in whose works it is closely associated with the art of [[dialectic]].<ref>{{Cite journal|url = http://grbs.library.duke.edu/article/view/14987/6295|title = From Dialogos to Dialogue: The Use of the Term from Plato to the Second Century CE|last = Jazdzewska|first = K.|date = 1 June 2015|journal = Greek, Roman and Byzantine Studies |volume = 54|issue = 1|pages = 17–36}}</ref> [[Latin]] took over the word as {{lang|la|dialogus}}.<ref>"Dialogue", ''Oxford English Dictionary'', 2nd edition</ref>

==As genre==
[[File:Politeia beginning. Codex Parisinus graecus 1807.jpg|thumb|Oldest extant text of Plato's ''[[The Republic (Plato)|Republic]]'']]

===Antiquity===
Dialogue as a genre in the [[Middle East]] and [[Asia]] dates back to ancient works, such as [[Sumerian disputations]] preserved in copies from the late third millennium BC,<ref>G. J., and H. L. J. Vanstiphout. 1991. Dispute Poems and Dialogues in the Ancient and Mediaeval Near East: Forms and Types of Literary Debates in Semitic and Related Literatures. Leuven: Department Oriëntalistiek.</ref> [[Rigvedic dialogue hymns]], and the ''[[Mahabharata]]''.

In the West, [[Plato]] ({{Circa|427}} BC – {{Circa|348}} BC) has commonly been credited with the systematic use of dialogue as an independent literary form.{{sfn|Gosse|1911}} Ancient sources indicate, however, that the Platonic dialogue had its foundations in the ''mime'', which the [[Sicily|Sicilian]] poets [[Sophron]] and [[Epicharmus]] had cultivated half a century earlier.{{sfn|Kutzko|2012|p=377}} These works, admired and imitated by Plato, have not survived and we have only the vaguest idea of how they may have been performed.{{sfn|Kutzko|2012|p=381}} The ''Mimes'' of [[Herodas]], which were found in a papyrus in 1891, give some idea of their character.<ref>{{Cite book|url=https://archive.org/details/heroidoumimiambo00hero|page=ix|title=The Mimes of Herodas|publisher=Clarendon Press|first=John Arbuthnot|last=Nairn|year=1904}}</ref>

Plato further simplified the form and reduced it to pure [[Logical argument|argumentative]] conversation, while leaving intact the amusing element of character-drawing.<ref name="gosse">{{Cite EB1911|wstitle=Dialogue |volume=8|pages=156–157|first=Edmund |last=Gosse |author-link=Edmund Gosse }}</ref> By about 400 BC he had perfected the [[Socratic dialogue]].<ref>{{Cite book|title=Merriam-Webster's Encyclopedia of Literature|url=https://archive.org/details/myriadworldsbudd00kons|url-access=registration|pages=[https://archive.org/details/myriadworldsbudd00kons/page/322 322]–323|year=1995|isbn=9780877790426|publisher=Merriam-Webster, Inc}}</ref> All his extant writings, except the ''[[Apology (Plato)|Apology]]'' and [[Epistles (Plato)|Epistles]], use this form.<ref>{{Cite book|url=https://books.google.com/books?id=QE_CAgAAQBAJ&pg=PA405|page=405|title=Ancient Science Through the Golden Age of Greece|first=George|last=Sarton|year=2011|publisher=Courier Corporation |isbn=9780486274959}}</ref>

Following Plato, the dialogue became a major literary genre in antiquity, and several important works both in Latin and in Greek were written. Soon after Plato, [[Xenophon]] wrote his own ''[[Symposium (Xenophon dialogue)|Symposium]]''; also, Aristotle is said to have written several philosophical dialogues in Plato's style (of which only fragments survive).<ref>{{Cite book|title=Cosmic and Meta-Cosmic Theology in Aristotle's Lost Dialogues |url=https://books.google.com/books?isbn=9004091556|isbn=978-9004091559 |first=A. P. |last=Bos |year=1989 |page=xviii | publisher=BRILL }}</ref> In the 2nd century CE, [[Christian apologetics|Christian apologist]] [[Justin Martyr]] wrote the ''[[Dialogue with Trypho]]'', which was a discourse between Justin representing Christianity and Trypho representing Judaism. Another Christian apologetic dialogue from the time was the ''[[Octavius (dialogue)|Octavius]]'', between the Christian Octavius and pagan Caecilius.

===Japan===
In the East, in 13th century Japan, dialogue was used in important philosophical works. In the 1200s, Nichiren Daishonin wrote some of his important writings in dialogue form, describing a meeting between two characters in order to present his argument and theory, such as in "Conversation between a Sage and an Unenlightened Man" (The Writings of Nichiren Daishonin 1: pp.&nbsp;99–140, dated around 1256), and "On Establishing the Correct Teaching for the Peace of the Land" (Ibid., pp.&nbsp;6–30; dated 1260), while in other writings he used a question and answer format, without the narrative scenario, such as in "Questions and Answers about Embracing the Lotus Sutra" (Ibid., pp.&nbsp;55–67, possibly from 1263). The sage or person answering the questions was understood as the author.

===Modern period===
Two French writers of eminence borrowed the title of Lucian's most famous collection; both [[Bernard le Bovier de Fontenelle|Fontenelle]] (1683) and [[François Fénelon|Fénelon]] (1712) prepared ''Dialogues des morts'' ("Dialogues of the Dead").{{sfn|Gosse|1911}} Contemporaneously, in 1688, the French philosopher [[Nicolas Malebranche]] published his ''Dialogues on [[Metaphysics]] and Religion'', thus contributing to the genre's revival in philosophic circles. In English non-dramatic literature the dialogue did not see extensive use until [[George Berkeley|Berkeley]] employed it, in 1713, for his treatise, ''[[Three Dialogues between Hylas and Philonous]]''.<ref name="gosse"/> His contemporary, the Scottish philosopher [[David Hume]] wrote ''Dialogues Concerning Natural Religion.'' A prominent 19th-century example of literary dialogue was [[Walter Savage Landor|Landor]]'s ''[[Imaginary Conversations]]'' (1821–1828).<ref>{{Cite book|chapter=Walter Savage Landor|title=English Prose of the Nineteenth Century|page=215|chapter-url=https://books.google.com/books?id=eWWX3INTw78C&pg=PA215|first1=Hardin|last1=Craig|first2=Joseph M.|last2=Thomas|year=1929}}</ref>

In Germany, [[Christoph Martin Wieland|Wieland]] adopted this form for several important satirical works published between 1780 and 1799. In Spanish literature, the ''Dialogues'' of [[Juan de Valdés|Valdés]] (1528) and those on ''Painting'' (1633) by [[Vincenzo Carducci]] are celebrated. Italian writers of collections of dialogues, following Plato's example, include [[Torquato Tasso]] (1586), [[Galileo Galilei|Galileo]] (1632), [[Ferdinando Galiani|Galiani]] (1770), [[Giacomo Leopardi|Leopardi]] (1825), and a host of others.<ref name="gosse"/>

In the 19th century, the French returned to the original application of dialogue. The inventions of "[[Sibylle Gabrielle Marie Antoinette Riqueti de Mirabeau|Gyp]]", of [[Henri Léon Emile Lavedan|Henri Lavedan]], and of others, which tell a mundane [[anecdote]] wittily and maliciously in conversation, would probably present a close analogy to the lost mimes of the early Sicilian poets. English writers including [[F. Anstey|Anstey Guthrie]] also adopted the form, but these dialogues seem to have found less of a popular following among the English than their counterparts written by French authors.<ref name="gosse"/>

The [[Platonic dialogue]], as a distinct genre which features Socrates as a speaker and one or more interlocutors discussing some philosophical question, experienced something of a rebirth in the 20th century. Authors who have recently employed it include [[George Santayana]], in his eminent ''Dialogues in Limbo'' (1926, 2nd ed. 1948; this work also includes such historical figures as [[Alcibiades]], [[Aristippus]], [[Avicenna]], [[Democritus]], and [[Dionysius the Younger]] as speakers). Also [[Edith Stein]] and [[Iris Murdoch]] used the dialogue form. Stein imagined a dialogue between [[Edmund Husserl]] (phenomenologist) and [[Thomas Aquinas]] (metaphysical realist). {{Anchor|Murdoch}}Murdoch included not only Socrates and Alcibiades as interlocutors in her work ''Acastos: Two Platonic Dialogues'' (1986), but featured a young Plato himself as well.<ref>{{Cite book|title=Iris Murdoch and the Art of Imagining |first=Marije|last=Altorf |publisher=Bloomsbury Academic|year=2008 |isbn=9780826497574|url=https://books.google.com/books?id=02QhAQAAIAAJ|page=92 }}</ref> More recently [[Timothy Williamson]] wrote ''Tetralogue'', a philosophical exchange on a train between four people with radically different [[Epistemology|epistemological]] views.

In the 20th century, philosophical treatments of dialogue emerged from thinkers including [[Mikhail Bakhtin]], [[Paulo Freire]], [[Martin Buber]], and [[David Bohm]]. Although diverging in many details, these thinkers have proposed a holistic concept of dialogue.<ref>{{Cite book|title=The Promise of Dialogue: The dialogic turn in the production and communication of knowledge|year=2011|url=https://books.google.com/books?id=b9ZwM1XEI4IC&pg=PA26|first=Louise|last=Phillips|isbn=9789027210296|pages=25–26|publisher=John Benjamins }}</ref> Educators such as Freire and [[Ramón Flecha]] have also developed a body of theory and techniques for using [[egalitarian dialogue]] as a pedagogical tool.<ref>{{Cite book|first=Ramón|last=Flecha|year=2000|title=Sharing Words: Theory and Practice of Dialogic Learning|location=Lanham, MD|publisher=Rowman and Littlefield}}</ref>

==As topic==
{{main article|Philosophy of dialogue}}
[[File:David Bohm.jpg|thumb|[[David Bohm]], a leading 20th-century thinker on dialogue]]
[[Martin Buber]] assigns dialogue a pivotal position in his [[theology]]. His most influential work is titled ''[[I and Thou]]''.<ref>{{Cite book|title=Beacons of the Light: 100 Holy People Who Have Shaped the History of Humanity|page=560 |url=https://books.google.com/books?isbn=1846941857|isbn=978-1846941856 |first=Marcus|last=Braybrooke|year=2009|publisher=John Hunt }}</ref> Buber cherishes and promotes dialogue not as some purposive attempt to reach conclusions or express mere points of view, but as the very prerequisite of authentic relationship between man and man, and between man and [[God]]. Buber's thought centres on "true dialogue", which is characterised by openness, honesty, and mutual commitment.<ref>{{cite book|title=Dialogical Philosophy from Kierkegaard to Buber|page=219 |url=https://books.google.com/books?isbn=0791406237|isbn=978-0791406236 |first=Samuel Hugo |last=Bergman |year=1991|publisher=SUNY Press }}</ref>

The [[Second Vatican Council]] placed a major emphasis on dialogue within the [[Catholic Church|church]] and with [[the world]]. Most of the council's documents refer to some kind of dialogue: dialogue "between the [[laity]] and their spiritual leaders" (''[[Lumen gentium]]''),<ref>[[Holy See]], [https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html Lumen gentium], paragraph 37, accessed on 2 September 2024</ref> dialogue with other religions (''[[Nostra aetate]]'': "dialogue and collaboration with the followers of other religions"),<ref>Holy See, [https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651028_nostra-aetate_en.html Nostra aetate], paragraph 2, accessed on 2 September 2024</ref> dialogue with other Christians (''[[Unitatis redintegratio]]'': "fraternal dialogue on points of doctrine and the more pressing pastoral problems of our time"),<ref>Holy See, [https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19641121_unitatis-redintegratio_en.html Unitatis redintegratio], paragraph 18, accessed on 2 September 2024</ref> dialogue with modern society ({{lang|la|[[Gaudium et spes]]}}: "the rightful betterment of this world ... cannot be realized, ... apart from sincere and prudent dialogue"),<ref>Holy See, [https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html Gaudium et spes], paragraph 21, accessed on 1 September 2024</ref> and dialogue with political authorities ([[Dignitatis humanae]]: "[in] dialogue ... men explain to one another the truth they have discovered, or think they have discovered, in order thus to assist one another in the quest for truth").<ref>Holy See, [https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651207_dignitatis-humanae_en.html Dignitatis humanae], paragraph 3, accessed on 2 September 2024</ref>{{sfn|Nolan|2006}} However, in the English translations of these texts, "dialogue" was used to translate two Latin words with distinct meanings, ''colloquium'' ("discussion") and {{Lang|la|dialogus}} ("dialogue").{{sfn|Nolan|2006|p=30}}{{efn|In the referenced sections in ''Nostra aetate'' and ''Gaudium et spes'', the word ''colloquium'' is used; ''Unitatis redintegratio'' and ''Dignitatis humanae'' refer to ''dialogus''. The English wording "fraternal dialogue" in ''Lumen gentium'' comes from ''familiari commercio'' in the Latin version.}} The choice of terminology appears to have been strongly influenced by Buber's thought.{{sfn|Nolan|2006|p=174}}

The [[physicist]] [[David Bohm]] originated a related form of dialogue where a group of people talk together in order to explore their assumptions of thinking, meaning, communication, and social effects. This group consists of ten to thirty people who meet for a few hours regularly or a few continuous days. In a [[Bohm dialogue]], dialoguers agree to leave behind [[debate]] tactics that attempt to convince and, instead, talk from their own experience on subjects that are improvised on the spot.<ref>{{Cite book|title=Dialogue and The Art Of Thinking Together|page=38 |url=https://books.google.com/books?isbn=0307483789|isbn=978-0307483782 |first=William |last=Isaacs |year=1999|publisher=Crown }}</ref>

In his influential works, [[Russians|Russian]] philosopher [[Mikhail Bakhtin]] provided an extralinguistic methodology for analysing the nature and meaning of dialogue:<ref>Maranhão 1990, p.51</ref>
<blockquote>''Dialogic relations'' have a specific nature: they can be reduced neither to the purely [[logical]] (even if dialectical) nor to the purely linguistic ([[Composition (language)|compositional]]-[[Syntax|syntactic]]) They are possible only between complete [[utterance]]s of various speaking subjects... Where there is no word and no [[language]], there can be no dialogic relations; they cannot exist among objects or logical quantities (concepts, judgments, and so forth). Dialogic relations presuppose a language, but they do not reside within the system of language. They are impossible among elements of a language.<ref>Bakhtin 1986, p.117</ref></blockquote>

The [[Brazil]]ian educationalist [[Paulo Freire]], known for developing popular education, advanced dialogue as a type of pedagogy. Freire held that dialogued communication allowed students and teachers to learn from one another in an environment characterised by respect and equality. A great advocate for oppressed peoples, Freire was concerned with praxis—action that is informed and linked to people's values. Dialogued pedagogy was not only about deepening understanding; it was also about making positive changes in the world: to make it better.<ref>{{Cite book|title=Critical Narrative as Pedagogy |first1=Ivor|last1=Goodson|first2=Scherto|last2=Gill |isbn=9781623566890|year=2014 |url=https://books.google.com/books?id=D7xnAwAAQBAJ|publisher=Bloomsbury |page=56}}</ref>

==As practice==
{{main article|Dialogic learning}}
[[File:Shimer College Classroom Upshot.jpg|thumb|A classroom dialogue at [[Shimer College]]]]

Dialogue is used as a practice in a variety of settings, from [[education]] to [[business]]. Influential theorists of dialogal education include [[Paulo Freire]] and [[Ramon Flecha]].

In the United States, an early form of dialogic learning emerged in the [[Great Books]] movement of the early to mid-20th century, which emphasised egalitarian dialogues in small classes as a way of understanding the foundational texts of the [[Western canon]].<ref>{{Cite book|chapter=Great Books Programs|title=Encyclopedia of Library and Information Science |year=1973|volume=10 |pages=159–160 |first1=Otto A.|last1=Bird|first2=Thomas J.|last2=Musial }}</ref> Institutions that continue to follow a version of this model include the [[Great Books Foundation]], [[Shimer College]] in Chicago,<ref>{{Cite news|work=Guardian|first=Ronson|last=Jon|author-link=Jon Ronson|url=https://www.theguardian.com/education/2014/dec/06/shimer-college-illinois-worst-school-america|date=2014-12-06|title=Shimer College: The Worst School in America?}}</ref> and [[St. John's College (Annapolis/Santa Fe)|St. John's College]] in Annapolis and Santa Fe.<ref>{{Cite web|url=http://www.sjc.edu/about/why-sjc/|title=Why SJC?|access-date=2015-01-18|publisher=St. John's College}}</ref>

===Egalitarian dialogue===
{{main article|Egalitarian dialogue}}
Egalitarian dialogue is a concept in [[dialogic learning]]. It may be defined as a dialogue in which contributions are considered according to the validity of their reasoning, instead of according to the status or position of power of those who make them.<ref>{{Cite book|title=Sharing Words. Theory and Practice of Dialogic Learning|first=Ramon|last=Flecha|author-link=Ramon Flecha|year=2000|location=Lanham, MD|publisher=Rowman and Littlefield}}</ref>

===Structured dialogue===
Structured dialogue represents a class of dialogue practices developed as a means of orienting the dialogic discourse toward problem understanding and [[Consensus decision-making|consensual]] action. Whereas most traditional dialogue practices are unstructured or semi-structured, such conversational modes have been observed as insufficient for the coordination of multiple perspectives in a problem area. A disciplined form of dialogue, where participants agree to follow a dialogue framework or a [[Facilitation (business)|facilitator]], enables groups to address complex shared problems.<ref>{{Cite book|title=Family Business and Social Capital|page=xxi |url=https://books.google.com/books?isbn=1849807388|isbn=978-1849807388 |first=R. L.|last=Sorenson|year=2011 |publisher=Edward Elgar }}</ref>

[[Alexander Christakis|Aleco Christakis]] (who created ''structured dialogue design'') and [[John N. Warfield]] (who created ''science of generic design'') were two of the leading developers of this school of dialogue.<ref>{{Cite book|title=The [[Onlife]] Manifesto|page=130 |chapter-url=https://books.google.com/books?isbn=3319040936|isbn=978-3319040936 |editor=Floridi, Luciano |chapter=Reengineering and Reinventing both Democracy and the Concept of Life in the Digital Era|first=Yiannis|last=Laouris |date=2014-11-16 |publisher=Springer }}</ref> The rationale for engaging structured dialogue follows the observation that a rigorous bottom-up democratic form of dialogue must be structured to ensure that a sufficient variety of stakeholders represents the problem system of concern, and that their voices and contributions are equally balanced in the dialogic process.

Structured dialogue is employed for complex problems including [[peacemaking]] (e.g., [[Civil Society Dialogue project in Cyprus]]) and indigenous community development.,<ref>{{Cite book|title=Theory and Practice of Dialogical Community Development|page=28 |url=https://books.google.com/books?isbn=1136272852|isbn=978-1136272851 |first1=Peter|last1=Westoby|first2=Gerard|last2=Dowling|year=2013 |publisher=Routledge }}</ref> as well as government and social policy formulation.<ref>{{Cite book|title=Youth Policy Manual: How to Develop a National Youth Strategy|page=35 |url=https://books.google.com/books?isbn=9287165769|isbn=978-9287165763 |first=Finn Yrjar |last=Denstad|year=2009|publisher=Council of Europe }}</ref>

In one deployment, structured dialogue is (according to a European Union definition) "a means of mutual communication between governments and administrations including [[Institutions of the European Union|EU institutions]] and young people. The aim is to get young people's contribution towards the formulation of policies relevant to young peoples lives."<ref>{{Cite web |url=http://www.youthweek.magusine.net/spip.php?article46 |title=Definition of structured dialogue focused on youth matters |access-date=10 January 2010 |archive-date=14 November 2010 |archive-url=https://web.archive.org/web/20101114073217/http://www.youthweek.magusine.net/spip.php?article46 |url-status=dead }}</ref> The application of structured dialogue requires one to differentiate the meanings of discussion and deliberation.

Groups such as Worldwide Marriage Encounter and Retrouvaille use dialogue as a communication tool for married couples. Both groups teach a dialogue method that helps couples learn more about each other in non-threatening postures, which helps to foster growth in the married relationship.<ref>{{Cite book|title=Marriage Enrichment: Preparation, Mentoring, and Outreach|page=[https://archive.org/details/marriageenrichme0000hunt/page/13 13]|url=https://archive.org/details/marriageenrichme0000hunt|url-access=registration|isbn=978-0876309131 |first1=Richard A. |last1=Hunt|first2=Larry|last2=Hof|first3=Rita|last3=DeMaria|year=1998|publisher=Psychology Press }}</ref>

===Dialogical leadership===
The German philosopher and classicist [[:de:Karl-Martin Dietz|Karl-Martin Dietz]] emphasises the original meaning of dialogue (from Greek ''dia-logos'', i.e. 'two words'), which goes back to Heraclitus: "The logos [...] answers to the question of the world as a whole and how everything in it is connected. Logos is the one principle at work, that gives order to the manifold in the world."<ref>Karl-Martin Dietz: ''Acting Independently for the Good of the Whole. From Dialogical Leadership to a Dialogical Corporate Culture''. Heidelberg: Menon 2013. p. 10.</ref> For Dietz, dialogue means "a kind of thinking, acting and speaking, which the logos "passes through""<ref>Dietz: Acting Independently for the Good of the Whole. p. 10.</ref> Therefore, talking to each other is merely one part of "dialogue". Acting dialogically means directing someone's attention to another one and to reality at the same time.<ref>Karl-Martin Dietz: Dialog die Kunst der Zusammenarbeit. 4. Auflage. Heidelberg 2014. p. 7.</ref>

Against this background and together with Thomas Kracht, Karl-Martin Dietz developed what he termed "[[:de:Dialogische Führung|dialogical leadership]]" as a form of organisational management.<ref name="Karl-Martin Dietz 2011">Karl-Martin Dietz, Thomas Kracht: Dialogische Führung. Grundlagen - Praxis Fallbeispiel: dm-drogerie markt. 3. Auflage. Frankfurt am Main: Campus 2011.</ref> In several German enterprises and organisations it replaced the traditional human resource management, e.g. in the German [[drugstore]] chain [[dm-drogerie markt]].<ref name="Karl-Martin Dietz 2011"/>

Separately, and earlier to Thomas Kracht and Karl-Martin Dietz, Rens van Loon published multiple works on the concept of dialogical leadership, starting with a chapter in the 2003 book ''The Organization as Story''.<ref>{{Cite book|url=https://books.google.com/books?id=yHA8etYwBLwC&q=Dialogical+Leadership+van+Loon&pg=PA109|title = De organisatie als verhaal|year = 2003| publisher=Koninklijke Van Gorcum |isbn = 9789023239468}}</ref>

===Moral dialogues===
Moral dialogues are social processes which allow societies or communities to form new shared moral understandings. Moral dialogues have the capacity to modify the moral positions of a sufficient number of people to generate widespread approval for actions and policies that previously had little support or were considered morally inappropriate by many. Communitarian philosopher [[Amitai Etzioni]] has developed an analytical framework which—modelling historical examples—outlines the reoccurring components of moral dialogues. Elements of moral dialogues include: establishing a moral baseline; sociological dialogue starters which initiate the process of developing new shared moral understandings; the linking of multiple groups' discussions in the form of "megalogues"; distinguishing the distinct attributes of the moral dialogue (apart from rational deliberations or culture wars); dramatisation to call widespread attention to the issue at hand; and, closure through the establishment of a new shared moral understanding.<ref>{{Cite book|isbn=978-3-319-69623-2|language=en|last1=Etzioni|first1=Amitai|title = Happiness is the Wrong Metric|volume=11|pages=65–86|year=2017|doi=10.1007/978-3-319-69623-2_4|series=Library of Public Policy and Public Administration|chapter=Moral Dialogues}}</ref> Moral dialogues allow people of a given community to determine what is morally acceptable to a majority of people within the community.

==See also==
{{Div col|colwidth=22em}}
* [[Argumentation theory]]
* [[Collaborative leadership]]
* [[Deliberation]]
* [[Dialectic]]
* [[Dialogical self]]
* [[Dialogue Among Civilizations]]
* [[Dialogue (Bakhtin)]]
* [[Dialogue mapping]]
* [[Intercultural dialogue]]
* [[Interfaith dialogue]]
* [[Intergroup dialogue]]
* [[Quality time]]
* [[Rogerian argument]]
* [[Speech]]
{{Div col end}}

==Notes==
{{notelist}}

==References==
{{Reflist}}

==Bibliography ==
{{refbegin}}
*Bakhtin, M. M. (1986). ''Speech Genres and Other Late Essays''. Trans. by Vern W. McGee. Austin, Tx: University of Texas Press.
* {{Cite book |chapter-url=https://books.google.com/books?id=XZ5ApOqaO1YC&pg=PA377 |page=377 |first=David |last=Kutzko |chapter=In pursuit of Sophron |year=2012 |isbn=9780521761789 |title=Theater Outside Athens: Drama in Greek Sicily and South Italy |publisher=Cambridge University Press |editor-last=Bosher |editor-first=Kathryn}}
* Hirzel, Rudolf (1895). ''[https://archive.org/details/derdialogeinlit04hirzgoog Der Dialog. Ein literarhistorischer Versuch].'' 2 vols. Leipzig: S. Hirzel.
* Hösle, Vittorio (2013). ''The Philosophical Dialogue: a Poetics and a Hermeneutics''. Trans. by Steven Rendall. Notre Dame, University of Notre Dame Press.
*Maranhão, Tullio (1990). ''[https://books.google.com/books?id=T2b3Tgxc5bEC The Interpretation of Dialogue]'' University of Chicago Press {{ISBN|0-226-50433-6}}
* {{Cite book |title=A Privileged Moment: Dialogue in the Language of the Second Vatican Council |first=Ann Michele |last=Nolan |year=2006 |isbn=978-3039109845 |url=https://books.google.com/books?isbn=3039109847 |pages=276|publisher=Peter Lang }}
* E. Di Nuoscio, "Epistemologia del dialogo. Una difesa filosofica del confronto pacifico tra culture", Carocci, Roma, 2011
* Suitner, Riccarda (2022). ''The Dialogues of the Dead of the Early German Enlightenment''. Trans. by Gwendolin Goldbloom. Leiden-Boston: Brill
* Voss, Bernd Reiner (1970). ''Der Dialog in der frühchristlichen Literatur.'' Studia et testimonia antiqua, vol. 9. München: W. Fink.
{{refend}}

==External links==
{{wiktionary}}
{{wikiversity|Practicing Dialogue}}
* {{cite web |url=http://ncdd.org/ |title=National Coalition for Dialogue and Deliberation |website=ncdd.org}}
* {{cite web |url=https://www.democracydialogue.ca/ |title=Strengthening Canadian Democracy {{!}} SFU Centre for Dialog |website=democracydialogue.ca |access-date=21 August 2020 |archive-date=5 December 2022 |archive-url=https://web.archive.org/web/20221205211748/https://www.democracydialogue.ca/ |url-status=dead }}

{{Authority control}}

[[Category:Fiction-writing mode]]
[[Category:Philosophical methodology]]
[[Category:Rhetoric]]
[[Category:Style (fiction)]]
[[Category:Dialogues| ]]