By Hubert Hermans, Agnieszka Hermans-Konopka
Dialogical Self concept presents a entire social-scientific concept that comes with the deep implications of the method of globalization, and its impression on person improvement. Hubert Hermans and Agnieszka Hermans-Konopka current a compelling view of the ancient adjustments in perceptions of social realities, and the way those adjustments affected motivation, emotion, management, and clash answer. They element the advance of dialogical relationships either in the self and among members, teams, and cultures, offering facts from way of life. The e-book addresses numerous areas of difficulty which are analysed in unforeseen methods: the professionals and cons of conventional, glossy, and post-modern types of self, the function of feelings, strength and dominance, motivation, management, and clash solution. This booklet should be of curiosity to students in a variety of fields together with psychology and sociology.
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Extra resources for Dialogical Self Theory: Positioning and Counter-Positioning in a Globalizing Society
Although Bakhtin did not say much about cultural groups, they can easily become incorporated in a dialogical view of the self. Both the cultural groups to which one belongs and those to which one is emotionally opposed can be part of an extended, multi-voiced, tension-laden dialogical self. In order to clarify this, two kinds of addressees should be distinguished – visible and invisible ones. One can talk to a visible party with an invisible party as the object of speech. However, as part of the conversation, the invisible party can be addressed in an indirect way.
As these examples suggest, societal institutions entail social positions that deeply influence or even inhibit the dialogical process in structural ways. When one of the parties is not allowed to play a role as an active and reciprocal contributor of the interchange, dialogue is reduced to monologue because one voice is in control of the situation at the expense of the active contribution of the other to a commonly produced result. Social dominance and hierarchical organization of self Monological processes can be observed when localizing forces reduce the multiplicity of voices of globalization in protective or defensive ways, as can be seen in the case of fundamentalist movements or orthodox religions.
As we show in the next section, this uncertainty challenges our potential for innovation and creativity to the utmost, and at the same time, it entails the risks of a defensive and monological closure of the self and the unjustified dominance of some voices over others. A multi-voiced and dialogical self Three reasons for a dialogical approach Our central thesis is that global–local connections require a dialogical conception of self and identity for several reasons. Three reasons, in particular, warrant such a conception: the increasing multiplicity of self and identity, the need for developing a dialogical capacity, and the necessity of acknowledging the alterity of the other person with whom one enters in dialogical contact.