Editing Dialogue (section)

==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>