The Dilemma of Inclusive Education: Inclusion for Some or Inclusion for All

In this paper, we intend to consider different understandings of inclusive education that frame current public and professional debates as well as policies and practices. We analyze two – somewhat opposing – discourses regarding inclusive education, namely, the “inclusion for some” – which represents the idea that children with special needs have a right to the highest quality education which can be delivered by specially trained staff, and the “inclusion for all” – which represents the idea that all children regarding their diverse needs should have the opportunity to learn together. To put the two discourses in a dialogical relation, we have reconstructed the inferential configurations of the arguments of each narrative to identify how the two definitions contribute to position children with and without special needs and their teachers. The results show the possibilities to bridge the two narratives, with respect to the voices they promote or silence, the power relations they constitute, and the values and practices they enact or prevent.

Globalism, Made and Remade

This concluding chapter argues that one can pinpoint a broad pattern in U.S. Christianity: globalism operates in the unstable space between God-scale immensity and human-scale particularity. It is the dialogical relation between immensity and particularity that gives globalism its tensile strength and creates highly effective tools for engaged empathy, as attested by the billions of dollars that American individuals give to overseas projects each year. Christian globalism yearns for a certain kind of future. In its modern American form, these expectant hopes are inseparable from intimate human relations that are understood as an expression of, and channel for, the ultimate relation of human beings to their common Creator. This is what has driven U.S. Christians at home to support children abroad for more than 200 years. These are the aspirations, sometimes ineffable, often bodily and concrete, that make and remake global subjects.

Monumenttien muuttuvat maisemat

Shifting Landscapes of Monuments – Mannerheim Statues in Tampere, Seinäjoki, Mikkeli, Lahti and Helsinki The article sets out to look at the statues of C. G. E. Mannerheim (1857–1951) in the cities of Helsinki, Tampere, Seinäjoki, Mikkeli and Lahti. It focuses on the landscapes of the statues and the dialogical relation between the statues and their surroundings. In all cities considered, either the statues have been moved from their original place or moving has been proposed. Statues have often been studied from a point of view of the politics of history and memory. While recognizing this, we propose that urban design has an important role in modifying the ways that statues relate to public space. Statues are not only artefacts that exist in urban space, but they also produce public urban space and hierarchy. Therefore, the article focuses on the role of urban planning and design in producing and cherishing military heritage.

A Gestalt-Terapia como Clínica do Encontro: Compreendendo a Relação Dialógica

Gestalt therapy constitutes itself as a dialogical psychotherapy, a clinic of engagement.Empirical research on the dialogical existentialism-gestalt psychotherapy interface is scarce.Considering the dialogical relation as the axis of this approach, the objective was to understand the experiences of psychology professionals regarding the dialogical relation in gestalt therapy.As a methodological resource, we used the qualitative research of a phenomenological method, with a semiotic orientation.Open phenomenological interviews were carried out with five collaborators.The data were recorded and transcribed in full.The analysis was based on phenomenological reflexivity, through description, reduction, and interpretation.Results indicate the opening, presence, and use of epoché by the therapist as fundamental elements for the dialogical relation.Positive I-You attitude experiences have been found, suggesting culminating episodes of this process.There was confusion between the concept of I-You attitude and I-You moments, with an appreciation of this principle to the detriment of the I-It attitude, which evidences the need to rethink the formation of the gestalt therapist. Thus, the dialogical relation in gestalt therapy presents itself as a field of phenomenal pluralities.It is up to the professional to thread carefully and attentively in this field of innumerable possibilities.

Reclaiming Women’s Perspective: Feminist Anthropology and the Androcentric Bias

The past few decades have been marked by an increasing discussion on the role of dialogue in anthropology, especially following the anthropological turn of the 80s, when the discipline was looked upon as one “writing a culture” rather than understanding it from the insider’s perspective, while the ethnographer was thought of as the epistemic dictator, incapable of establishing a dialogical relation with his subjects of inquiry. The power relationship was indeed one of the most prominent problems in creating an equal, dialogical setting between the anthropologist and the other culture. This paper aims at revisiting feminist anthropology tracing the elements which constituted it, its original inspiration, and main motifs of action mostly gathered around the strong male bias of the discipline. This bias was predominantly manifested in the monological, androcentric understanding and exploration of cultures. In tracing these aspects, and acknowledging the more egalitarian status of this discipline since its early days versus other social sciences (Margaret Mead, Ruth Benedict were among the most prominent women anthropologists), the paper will look at early women anthropologists works some of which were excluded from the canon. It will also point to the existence of strong male bias in ethnography and the discipline as a whole, thus triggering the emergence of feminist anthropology with its capacity for reflexivity and accountability in ethnographic work.

Buber, Martin (1878–1965)

Existential philosopher, essayist, translator and editor, Martin (Mordechai) Buber (מרטין בובר) was born in Austria and spent his earlier years studying in Vienna and Lemberg (now Lvov, Ukraine), eventually moving to Germany and Israel. Focusing on biblical hermeneutics and ethics, much of Buber’s writing is dedicated to the revival of religious Jewish consciousness through the idea of a transformed Zionist movement. Buber’s translation of the Hasidic tales, Die Geschichten des Rabbi Nachman (1906; The Tales of Rabbi Nachman), Die Legende des Baal Schem (1908; The Legend of the Baal Shem) and his original translation of the Hebrew Bible into German have remained valuable contributions to the study of spirituality, pacifism and human relations. Published in 1923, Buber’s most influential philosophical essay Ich und Du (I and Thou, 1937) is an articulation of the dialogic principle, or the duality of primal relations. In I and Thou Buber offers an ethical perspective by distinguishing between the I-Thou relations that stress the dialogical, mutual, holistic existence, and the monological I-It relations that objectify and dehumanize other beings. Buber allocates this dialogical relation to the very foundation of biblical faith and suggests that an authentic relationship to God is only possible through a dialogical life of existential responsibility.

Chinua Achebe; Dialogical Self theory; Hubert Hermans; Internal vs. External I-positions; Things Fall Apart

This article attempts to provide a new reading of Chinua Achebe’s Things Fall Apart (1958) from the perspective of Dialogical Self Theory, which views the self as a complex set of interrelated positions developed through social interaction. This study illustrates how Okonkwo’s self moves from one I-position to another according to changes in situation and time. In Okonkwo’s interactions with other people, he invokes various internal and external I-positions, where different people arouse different parts in his “self” and perform inner dialogues between these positions. These internal and external I-positions disagree with each other. However, despite this dialogue, new positions failed to emerge. Okonkwo’s decision to kill himself at the end illustrates his failure to form a successful dialogical relation among his multiple I-positions.

Spotkanie i dialog w procesie resocjalizacji

Dialogue is therefore one of the authentic ways of being an individual. Only in it is the fulfillment of a personal being fulfilled and a transformation into a community of participants of dialogue takes place. The situation of a personal relationship as a meeting allows us to find the content of human life. Dialogue, inter alia, in resocialization requires the partners to turn to each other, openness, honesty and readiness to interact. Meeting with another person in whose center is a dialogical relation is a situation in which the individual turns to the other as that person and tries to communicate with it through words, rejecting attempts to impress or dominate the partner. The meeting is an opportunity to improve relationships and opportunities to improve your fate due to the commitment of both parties and pursuit of goals

Charles Taylor’s ontological hermeneutics and the question of existence in Marilynne Robinson’s Lila

Charles Taylor’s contribution (1964-2007) to the question of human existence expands across a wide range of areas to include ontological hermeneutics, linguistics, philosophy, and ethics. His Christian sensibility colors his philosophy of human existence which proposes that the self finds itself as a moral linguistic being who can exist only against a background of distinctions of moral worth and value and who is embedded in a world of meanings and dialogical relation with other linguistic beings. Marilynne Robinson’s acclaimed novel Lila (2015) is an account of the life of a young woman damaged by poverty, abandonment, and neglect and at the end healed by God’s grace. In fact, Lila is the story of how Lila, the title character, in her attempt to understand the meaning of existence through her being in the world and her linguistic awareness finds the answer to her questions in a higher sense of the good, the mystery of grace. In this study, first the dominant theses of Taylor’s philosophical anthropolo­­gy will be discussed followed by a discussion of Robinson’s stand ‒ which accords with that of Taylor – against the naturalistic theories of the self. Finally, the way the character’s interpretation of human existence accords with Taylorian framework is explored. Keywords: Charles Taylor, Marilynne Robinson’ Lila, existence, hermeneutics, self-interpretation, dialogical self.