Instruct: Given a question, retrieve documents that can help answer the question.
Query: Who developed the concept of the dialogical self?
In the 1990s, Kempen and Hubert Hermans developed a new approach in cultural psychology around the concept of the dialogical self. In 1993, they published the seminal work "The dialogical self: Meaning as movement", and published several articles in "American Psychologist", "Journal of Personality" and "Theory & Psychology". Despite their success Kempen suffered from depression. In 2000, he died in Nijmegen four days before his retirement from the Radboud University. At the university he is remembered by as the "personification of cultural psychology."Articles, a selection:
Georg Wilhelm Friedrich Hegel (1770–1831) is the philosopher who brought the dialectical method to a new pinnacle of development. According to Hegel in "Science of Logic", the dialectical methods consists of three steps. First, a thesis is given, which can be any proposition in logic. Second, the antithesis of the thesis is formed and, finally, a synthesis incorporating both thesis and antithesis. Hegel believed that no proposition taken by itself can be completely true. Only the whole can be true, and the dialectical synthesis was the means by which the whole could be examined in relation to a specific proposition. Truth consists of the whole process. Separating out thesis, antithesis, or synthesis as a stand-alone statement results in something that is in some way or other untrue. The concept of "nothing" arises in Hegel right at the beginning of his "Logic". The whole is called by Hegel the "Absolute" and is to be viewed as something spiritual. Hegel then has:
René Descartes, with "je pense donc je suis" or "cogito ergo sum" or "I think, therefore I am", argued that "the self" is something that we can know exists with epistemological certainty. Descartes argued further that this knowledge could lead to a proof of the certainty of the existence of God, using the ontological argument that had been formulated first by Anselm of Canterbury.
The New Latin word "autismus" (English translation "autism") was coined by the Swiss psychiatrist Eugen Bleuler in 1910 as he was defining symptoms of schizophrenia. He derived it from the Greek word "autós" (αὐτός, meaning "self"), and used it to mean morbid self-admiration, referring to "autistic withdrawal of the patient to his fantasies, against which any influence from outside becomes an intolerable disturbance". A Soviet child psychiatrist, Grunya Sukhareva, described a similar syndrome that was published in Russian in 1925, and in German in 1926.
Within Hegelianism, the word "dialectic" has the specialised meaning of a contradiction between ideas that serves as the determining factor in their relationship. Dialectic comprises three stages of development: first, a thesis or statement of an idea, which gives rise to a second step, a reaction or antithesis that contradicts or negates the thesis, and third, the synthesis, a statement through which the differences between the two points are resolved. Dialectical materialism, a theory or set of theories produced mainly by Karl Marx and Friedrich Engels, adapted the Hegelian dialectic into arguments regarding traditional materialism.
In Tilakkhana, de Silva finds a foundation for a constructive dialogue with Buddhists regarding the role of Jesus as saviour in Christianity. Buddhists overcome Tilakkhana by turning attention away from the self and focusing their attention towards anattā; therefore, the ultimate goal to which Buddhism is directed towards – Nibbana – can be achieved by self effort. This, de Silva believes, is one of the "deepest dilemmas in Buddhism," leading him to ask the question "What is the self that denies the self and at the same time asserts that it alone can save the self?" He infers that "to deny the self and to affirm self-sufficiency is a contradiction."
In his seminal 20th century work "Physics and Philosophy", Warner Heisenberg reflects this kind of transactionalist thinking: "What we observe is not nature itself, but nature exposed to our method of questioning.” The together-at-once reality of man as organism-environment is often overlooked in the dualistic thinking of even major philosophers like Descartes who is often referenced for his "I think, therefore I am" philosophy. Of a transactionalist approach, Heisenberg writes, "This was a possibility of which Descartes could not have thought, but it makes the sharp separation of the world and I impossible."
The Greek locution "Dialegein" synthesizes a theoretic set of axiological investigations, corresponding to a unified epistemic methodology which embraces Cultural Hermeneutics, specifically Aesthetics and Ethics. His construction of ethical and aesthetical responsibility stands as a philosophical "cantus firmus" for the understanding of cultural polyphony. 
Intentionality and Cognition
Firstly, Marc Jean-Bernard seeks to provide a philosophical account of cognitive sciences in the field of culture. The extension of research in Philosophy of Mind and Continental Philosophy assigns a theoretical imperative to ethical and cultural investigations, in order to grammatically fix the amphibology of explanation. In contrast to the anti-functionalism and anti- physicalism of phenomenology and hermeneutics, his research on intentionality and subjectivity induces a deep revision of the dichotomy between the transcendental and analytical accounts of phenomenology. He starts with a clear grammar of the term intentionality, unifying its phenomenological and cognitive meaning. Then, a " non-reductive" perspective on Mind and Psychism examines cognitive intentionality (representational consciousness of cognition) and affective intentionality (non-representational consciousness and non-affective connaturality), following both the phenomenological description of consciousness and the legacy of Wittgenstein’s investigations on perception, knowledge, and psychology.
After Vygotsky's foundational work on the individual's higher psychological functions and Leontiev's extension of these insights to collective activity systems, questions of diversity and dialogue between different traditions or perspectives became increasingly serious challenges, when, especially in the post-1990s, activity theory 'went international'. The work of Michael Cole and Yrjö Engeström in the 1970s and 1980s – mostly in parallel, but occasionally in collaboration – brought activity theory to a much wider audience of scholars in Scandinavia and North America. Once the lives and biographies of all the participants and the history of the wider community are taken into account, "multiple activity systems" need to be considered, positing, according to Engeström, the need for a "third generation" to ""develop conceptual tools to understand dialogue, multiple perspectives, and networks of interacting activity Systems"". This larger canvas of active individuals (and researchers) embedded in organizational, political, and discursive practices constitutes a tangible advantage of second- and third-generation CHAT over its earlier Vygotskian ancestor, which focused on mediated action in relative isolation Third generation activity theory is the application of "Activity Systems Analysis" (ASA) in developmental research where investigators take a participatory and interventionist role in the participants' activities and change their experiences. Engeström's now famous diagram, or "basic activity triangle", – (which adds rules/norms, intersubjective community relations, and division of labor, as well as multiple activity systems sharing an object) – has become the principal third generation model among the research community for analysing individuals and groups. Engeström summarizes the current state of CHAT with five principles:
Most often, learning technologists have used third-generation CHAT as a guiding theoretical framework to understand how technologies are adopted, adapted, and configured through use in complex social situations.
Some social identity theorists, including John Turner, consider the self-esteem hypothesis as not canonical to social identity theory. In fact, the self-esteem hypothesis is argued to be conflictual with the tenets of the theory. It is argued that the self-esteem hypothesis misunderstands the distinction between a social identity and a personal identity. Along those lines, John Turner and Penny Oakes argue against an interpretation of positive distinctiveness as a straightforward need for self-esteem or "quasi-biological drive toward prejudice". They instead favour a somewhat more complex conception of positive self-concept as a reflection of the ideologies and social values of the perceiver. Additionally, it is argued that the self-esteem hypothesis neglects the alternative strategies to maintaining a positive self-concept that are articulated in social identity theory (i.e., individual mobility and social creativity).
The terms were coined in 1954 by linguist Kenneth Pike, who argued that the tools developed for describing linguistic behaviors could be adapted to the description of any human social behavior. As Pike noted, social scientists have long debated whether their knowledge is objective or subjective. Pike's innovation was to turn away from an epistemological debate, and turn instead to a methodological solution. "Emic" and "etic" are derived from the linguistic terms phonemic and phonetic respectively, which are in turn derived from Greek roots. The possibility of a truly objective description was discounted by Pike himself in his original work; he proposed the emic/etic dichotomy in anthropology as a way around philosophic issues about the very nature of objectivity.
The zombie argument is based on a thought experiment proposed by David Chalmers. The basic idea is that one can imagine, and, therefore, conceive the existence of, an apparently functioning human being/body without any conscious states being associated with it.
Some evolutionary biologists, such as Richard Lewontin and the late Stephen Jay Gould, have tried to employ dialectical materialism in their approach. They view dialectics as playing a precautionary heuristic role in their work. From Lewontin's perspective, we get this idea:
Dialectical materialism is not, and never has been, a programmatic method for solving particular physical problems. Rather, a dialectical analysis provides an overview and a set of warning signs against particular forms of dogmatism and narrowness of thought. It tells us, "Remember that history may leave an important trace. Remember that being and becoming are dual aspects of nature. Remember that conditions change and that the conditions necessary to the initiation of some process may be destroyed by the process itself. Remember to pay attention to real objects in time and space and not lose them in utterly idealized abstractions. Remember that the qualitative effects of context and interaction may be lost when phenomena are isolated". And above all else, "Remember that all the other caveats are only reminders and warning signs whose application to different circumstances of the real world is contingent."
Gould shared similar views regarding a heuristic role for dialectical materialism. He wrote that:
Mead theorized that human beings begin their understanding of the social world through "play" and "game". "Play" comes first in the child's development. The child takes different roles he/she observes in "adult" society, and plays them out to gain an understanding of the different social roles. For instance, he first plays the role of policeman and then the role of thief while playing "Cops and Robbers," and plays the role of doctor and patient when playing "Doctor." As a result of such play, the child learns to become both subject and object and begins to become able to build a self. However, it is a limited self because the child can only take the role of distinct and separate others, they still lack a more general and organized sense of themselves.
A similar defense comes from Australian philosopher Frank Jackson (born 1943) who revived the theory of epiphenomenalism which argues that mental states do not play a role in physical states. Jackson argues that there are two kinds of dualism. The first is "substance dualism" that assumes there is second, non-corporeal form of reality. In this form, body and soul are two different substances. The second form is "property dualism" that says that body and soul are different "properties" of the same body. He claims that functions of the mind/soul are internal, very private experiences that are not accessible to observation by others, and therefore not accessible by science (at least not yet). We can know everything, for example, about a bat's facility for echolocation, but we will never know how the bat experiences that phenomenon.
The term was coined by Antoine Destutt de Tracy in 1796, who conceived it as the "science of ideas". In contemporary philosophy it is narrower in scope than that original concept, or the ideas expressed in broad concepts such as "worldview", "imaginary" and "ontology".
Discourse on the Method of Rightly Conducting One's Reason and of Seeking Truth in the Sciences () is a philosophical and autobiographical treatise published by René Descartes in 1637. It is best known as the source of the famous quotation ""Je pense, donc je suis"" (English: "I think, therefore I am", or "I am thinking, therefore I exist"), which occurs in Part IV of the work. The similar Latin statement, "Cogito, ergo sum", is found in "Meditations on First Philosophy" (1641) and "Principles of Philosophy" (1644).
Derrida, the father of deconstruction, practiced philosophy as a form of textual criticism. He criticized Western philosophy as privileging the concept of presence and "logos", as opposed to absence and markings or writings.
The philosopher Søren Kierkegaard, in "The Concept of Anxiety" (1844), described anxiety or dread associated with the "dizziness of freedom" and suggested the possibility for positive resolution of anxiety through the self-conscious exercise of responsibility and choosing. In "Art and Artist" (1932), the psychologist Otto Rank wrote that the psychological trauma of birth was the pre-eminent human symbol of existential anxiety and encompasses the creative person's simultaneous fear of – and desire for – separation, individuation, and differentiation.
While Western philosophical traditions, as exemplified by Descartes, equate mind with the conscious self and theorize on consciousness on the basis of mind/body dualism; some Eastern philosophies provide an alternate viewpoint, intimately related to substance dualism, by drawing a metaphysical line between consciousness and matter — where matter includes both body and mind.
While he was imprisoned in the castle of Fardajan near Hamadhan, Avicenna wrote his famous "Floating Man" – literally falling man – thought experiment to demonstrate human self-awareness and the substantiality and immateriality of the soul. Avicenna believed his "Floating Man" thought experiment demonstrated that the soul is a substance, and claimed humans cannot doubt their own consciousness, even in a situation that prevents all sensory data input. The thought experiment told its readers to imagine themselves created all at once while suspended in the air, isolated from all , which includes no sensory contact with even their own bodies. He argued that, in this scenario, one would still have self-consciousness. Because it is conceivable that a person, suspended in air while cut off from sense experience, would still be capable of determining his own existence, the thought experiment points to the conclusions that the soul is a perfection, independent of the body, and an immaterial substance. The conceivability of this "Floating Man" indicates that the soul is perceived intellectually, which entails the soul's separateness from the body. Avicenna referred to the living human intelligence, particularly the active intellect, which he believed to be the hypostasis by which God communicates truth to the human mind and imparts order and intelligibility to nature. Following is an English translation of the argument:
The dialogical self is a psychological concept which describes the mind's ability to imagine the different positions of participants in an internal dialogue, in close connection with external dialogue. The "dialogical self" is the central concept in the dialogical self theory (DST), as created and developed by the Dutch psychologist Hubert Hermans since the 1990s.
The theory has the potential to bring together scientists and practitioners from a variety of countries, continents and cultures. The "Fifth International Conference on the Dialogical Self" in Cambridge, United Kingdom attracted 300 participants from 43 countries. The conference focused primarily on DST, and dialogism as a related field. However, by focusing on dialogue, dialogical self goes beyond the post-modernism idea of the decentralization of the self and the notion of fragmentation. Recent work by John Rowan has resulted in the publication of a book by him entitled - 'Personification: Using the Dialogical Self in Psychotherapy and Counselling' published by Routledge. The book shows how to apply the concepts by those working in the therapeutic field.
Hermans’s, basing on ideas of M.M. Bakhtin, W. James, purpose is to contribute to research and development of dialogical relationships, not only between individuals, groups, and cultures, but also between different I-positions within the dialogical self of the individual person. He does so in the conviction that dialogical relationships between individuals, groups, and cultures cannot exist in separation of productive dialogical relationships which individuals develop with themselves. 
On the basis of this purpose, bi-annual International Conferences on the Dialogical Self are organized: in Nijmegen (2000), Ghent, Belgium (2004); Warsaw, Poland (2004), Braga, Portugal (2006), Cambridge, United Kingdom (2008), Athens, Greece (2010), Athens, Georgia, USA (2012), and The Hague, The Netherlands (2014).
In recent times, the concept of dialogic learning has been linked to contributions from various perspectives and disciplines, such as the theory of dialogic action (Freire, 1970), the dialogic inquiry approach (Wells, 1999), the theory of communicative action (Habermas, 1984), the notion of dialogic imagination (Bahktin, 1981) and the dialogical self (Soler, 2004). In addition, the work of an important range of contemporary authors is based on dialogic conceptions. Among those, it is worth mentioning authors like Jack Mezirow (1990, 1991, 2000) and his transformative learning theory; Michael Fielding (2001), who sees students as radical agents of change; Timothy Koschmann (1999), who highlights the potential advantages of adopting dialogicality as the basis of education; and Anne C. Hargrave (2000), who demonstrates that children in dialogic-learning conditions make significantly larger gains in vocabulary, than do children in a less dialogic reading environment.