Egalitarian dialogue is 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. Although previously used widely in the social sciences and in reference to the Bakhtinian philosophy of dialogue, [1] it was first systematically applied to dialogical education by Ramón Flecha in his 2000 work Sharing Words. Theory and Practice of Dialogic Learning.
Egalitarian dialogue is one of the seven principles of dialogic learning (Flecha, 2000), the others being cultural intelligence, equality of differences, creation of meaning, instrumental dimension, solidarity, and transformation. The principle of egalitarian dialogue is deeply interrelated with the other principles of dialogic learning. By recognizing all people's cultural intelligence and respecting differences from an egalitarian standpoint, egalitarian dialogue encourages individuals to create meaning, develop solidarity among different people, and create new instrumental dimensions. This interdependence among the principles of dialogic learning favors constant social transformation.
The recognition and respect of different types of knowledge raises the awareness that each person has something to share, something different and equally important. Therefore, the wider the diversity of voices engaged in egalitarian dialogue, the better the knowledge that can be dialogically constructed. In this sense, dialogic learning is oriented towards equality of differences, stating that true equality includes the right to live in a different way (Flecha, 2000). This perspective, which Paulo Freire (1997) calls unity in diversity , never defends diversity or difference without simultaneously proposing equality and fairness toward different individual and groups.
Equality of differences is also enacted in the Learning Communities (Valls, 2000; Elboj et al., 2001). The Learning Communities are schools in Spain, Brazil and Chile that have undergone a process of educational and social transformation based on dialogic learning. In the learning communities, the equality of differences principle is shown, among other practices, in the interactive groups (Aubert et al., 2004), where students and adults who have different levels of instruction and are from different backgrounds, teach and learn from each other. Those interactions create Zone of Proximal Development (Vygotsky, 1978), this showing that meaning-making and learning do not depend solely on the intervention of professionals, but on all the knowledge brought by anyone related to the students (Flecha, 2000).
Habermas (2004a, 2004b) has stressed the need to recover the lifeworld from its systemic colonization by the “steering media” of power, law and bureaucratization. The systemic decolonization is a way of reinventing democracy in public spaces and institutions and for recovering meaning. Habermas' concept of lifeworld refers to the everyday contexts where people relate to each other and create meaning and structures to organize themselves. In Habermas' view, and also from a dialogic learning perspective, subjects create meaning through intersubjectivity or the interaction among subjects engaged in egalitarian dialogue.
Any person can engage in such meaning making dialogue because humans have epistemological curiosity, which when expressed in egalitarian dialogue can criticize and end with what Freire (2001) called the bureaucratizing of the mind, an invisible power of alienating domestication. Such debureaucratization process can be seen in Dialogic Musical Gatherings (CONFAPEA, 2005), where people develop their epistemological curiosity listening to classical music and later engaging in a dialogue about the instruments that were playing, about the composer, his life and his position in a historical context, the style of the music listened to and its relationship with the cultural claims of each participant belonging to the Music Gathering, etc. In this process, meaning is created and recovered because music escapes the system and goes back to people's lifeworld tearing down the walls of cultural elitism.
The Instrumental Dimension of learning, as a principle of dialogic learning, should not be confused with instrumentality or the technocratic colonization of learning. In dialogic learning, as in Habermas (1984), the instrumental and communicative rationality are not opposed to each other, but instrumental learning becomes more intense and profound when situated in an adequate dialogical framework. The ability to select and process information is the cognitive tool that best enables one to function confidently in today's society. Dialogue and reflection encourage the development of that ability. Relationships with other people put not only diverse information but also its selection and processing at our disposal (Flecha, 2000, p. 16). In addition, "when dialogue is egalitarian, it encourages intense reflection, since people need to understand other positions and express their own" (Flecha, 2000, p. 16). In this sense, in egalitarian dialogue, procedures and ends are dialogically agreed. Those work for purposes of understanding, and do not let interactants hide themselves behind means that obscure exclusionary interests.
In education without dialogue, every single item becomes a target for power claims, even methods and instruments for learning, and therefore, the bureaucratization of those elements is inevitable. For this reason, the instrumental dimension of dialogic learning is never purely instrumental. It is also ethical, respectful, characterized by a sense of solidarity that contributes to break up the existing educational structure.
Solidarity feeds dialogue, but at the same time, egalitarian dialogue, as essential communication, must underlie any act of solidarity (Freire, 1970). That is why, "egalitarian educational practices must be grounded in conceptions of solidarity" (Flecha, 2000, p. 20).
The emphasis of dialogic learning on solidarity as the wheel that drives this perspective on education can be evidenced in the Learning Communities. For instance, in the School for Adults La Verneda-Sant Martí (Sánchez, 1999; Flecha, 2000) all the activities are open to anyone from the community and the city, and are also deeply integrated in the neighborhood. Because of discussing books from the classic literature through dialogic learning, the dialogic literary gatherings help improve the lives of the participants in the gathering but also of other people in the school and the neighborhood, when for example some participants in the gathering take part of different committees of the school that plan actions of social transformation in the neighborhood, the city and beyond.
In this sense, solidarity is not only understood as an act for identifying and denouncing problems, but also as means to solve them. Solidarity does not only imply denouncing the process of dehumanization, but also announcing the dream of a new society (Freire, 2001). In this regard, solidarity goes beyond rebellious attitudes that do not propose an alternative, and reaches a more radically critical and dialogical position that implies the transformation of oneself, institutions, and the world.
Dialogue is a written or spoken conversational exchange between two or more people, and a literary and theatrical form that depicts such an exchange. As a 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.
Transformative learning, as a theory, says that the process of "perspective transformation" has three dimensions: psychological, convictional, and behavioral.
Transformative learning is the expansion of consciousness through the transformation of basic worldview and specific capacities of the self; transformative learning is facilitated through consciously directed processes such as appreciatively accessing and receiving the symbolic contents of the unconscious and critically analyzing underlying premises.
Paulo Reglus Neves Freire was a Brazilian educator and philosopher who was a leading advocate of critical pedagogy. His influential work Pedagogy of the Oppressed is generally considered one of the foundational texts of the critical pedagogy movement, and was the third most cited book in the social sciences as of 2016 according to Google Scholar.
Critical pedagogy is a philosophy of education and social movement that developed and applied concepts from critical theory and related traditions to the field of education and the study of culture.
Universal pragmatics (UP), more recently placed under the heading of formal pragmatics, is the philosophical study of the necessary conditions for reaching an understanding through communication. The philosopher Jürgen Habermas coined the term in his essay "What is Universal Pragmatics?" where he suggests that human competition, conflict, and strategic action are attempts to achieve understanding that have failed because of modal confusions. The implication is that coming to terms with how people understand or misunderstand one another could lead to a reduction of social conflict.
Discourse ethics refers to a type of argument that attempts to establish normative or ethical truths by examining the presuppositions of discourse. The ethical theory originated with German philosophers Jürgen Habermas and Karl-Otto Apel, and variations have been used by Frank Van Dun and Habermas' student Hans-Hermann Hoppe.
Lifeworld may be conceived as a universe of what is self-evident or given, a world that subjects may experience together. The concept was popularized by Edmund Husserl, who emphasized its role as the ground of all knowledge in lived experience. It has its origin in biology and cultural Protestantism.
In sociology, communicative action is cooperative action undertaken by individuals based upon mutual deliberation and argumentation. The term was developed by German philosopher-sociologist Jürgen Habermas in his work The Theory of Communicative Action.
The Theory of Communicative Action is a two-volume 1981 book by the philosopher Jürgen Habermas, in which the author continues his project of finding a way to ground "the social sciences in a theory of language", which had been set out in On the Logic of the Social Sciences (1967). The two volumes are Reason and the Rationalization of Society, in which Habermas establishes a concept of communicative rationality, and Lifeworld and System: A Critique of Functionalist Reason, in which Habermas creates the two level concept of society and lays out the critical theory for modernity.
Pedagogy of the Oppressed is a book by Brazilian educator Paulo Freire, written in Portuguese between 1967 and 1968, but published first in Spanish in 1968. An English translation was published in 1970, with the Portuguese original being published in 1972 in Portugal, and then again in Brazil in 1974. The book is considered one of the foundational texts of critical pedagogy, and proposes a pedagogy with a new relationship between teacher, student, and society.
Radical democracy is a type of democracy that advocates the radical extension of equality and liberty. Radical democracy is concerned with a radical extension of equality and freedom, following the idea that democracy is an unfinished, inclusive, continuous and reflexive process.
The ecopedagogy movement is an outgrowth of the theory and practice of critical pedagogy, a body of educational praxis influenced by the philosopher and educator Paulo Freire. Ecopedagogy's mission is to develop a robust appreciation for the collective potentials of humanity and to foster social justice throughout the world. It does so as part of a future-oriented, ecological and political vision that radically opposes the globalization of ideologies such as neoliberalism and imperialism, while also attempting to foment forms of critical ecoliteracy. Recently, there have been attempts to integrate critical eco-pedagogy, as defined by Greg Misiaszek with Modern Stoic philosophy to create Stoic eco-pedagogy.
Dialogic learning is learning that takes place through dialogue. It is typically the result of egalitarian dialogue; in other words, the consequence of a dialogue in which different people provide arguments based on validity claims and not on power claims.
Ramón Flecha is a Spanish sociologist who is a professor of sociology at the University of Barcelona, Doctor Honoris Causa from West University of Timişoara, and a researcher in social sciences in Europe. Alain Touraine highlighted the contribution of Flecha in recognizing the knowledge of cultural analysis of people without studies:
At times, as Ramón Flecha demonstrates, knowledge goes from bottom to top, when individuals without degrees produce and invent cultural analyses based on their own experience.
Jesús Javier Gómez Alonso (1952–2006), whose nickname is Pato, was a professor in the Department of Methods of Research and Diagnosis in Education at the University of Barcelona, and a researcher in the Centre of Research in Theories and Practices that Overcome Inequalities (CREA).
The Centre of Research in Theories and Practices that Overcome Inequalities (CREA) was founded in 1991 by a current professor of Sociology at the University of Barcelona, Doctor Honoris Causa of West University of Timișoara and also a recognized researcher in Europe in the Social Science area, Ramon Flecha. After Ramon Flecha's resignation as the Director of CREA, in 2006; Marta Soler, Doctor by Harvard, a current Professor of Sociological Theory, assumed the post. Nowadays, the name of the research centre has changed for this other CREA-Community of Researchers on Excellence for All. CREA, one of the centres that first joined the Scientific Park of Barcelona ; is interdisciplinary; multicultural and open accepting different ideologies, religions, lifestyles, sexual orientations; transparent, since its knowledge is at everyone's disposal; and it is a centre where the validity of arguments prevails over the positions of power of their members, creating, in this way, an environment of an egalitarian dialogue. This centre is formed by University research professors, researchers and professional collaborators of diverse disciplines.
Research methodology based on intersubjective dialogue and an egalitarian relationship between the research team and those being researched .Current societies are characterized for using dialogue in different domains, seeing it as necessary for social progress and for avoiding different social conflicts. Critical communicative methodology is characterized for its dialogic orientation in different aspects of the research.
Fred Reinhard Dallmayr is an American philosopher and political theorist. He is Packey J. Dee Professor Emeritus in Political Science with a joint appointment in philosophy at the University of Notre Dame (US). He holds a Doctor of Law from the Ludwig Maximilian University of Munich, and a PhD in political science from Duke University. He is the author of some 40 books and the editor of 20 other books. He has served as president of the Society for Asian and Comparative Philosophy (SACP); an advisory member of the scientific committee of RESET – Dialogue on Civilizations (Rome); the executive co-chair of World Public Forum – Dialogue of Civilizations (Vienna), and a member of the supervisory board of the Dialogue of Civilizations Research Institute (Berlin).
Lídia Puigvert is a Colombian lecturer of sociology at the University of Barcelona. She is a feminist author known for her theoretical contributions to dialog feminism and the overcoming of gender violence. She has been published many times and co-authored Women and Social Transformation with Judith Butler and Elisabeth Beck-Gernsheim. Due to her relevant contributions in gender studies, she was appointed as a consultant for European research projects such as IMPACT-EV, INCLUD-ED, and WORKALÓ. She was a principal investigator in several projects and coordinated Life paths that move away or move closer to human trafficking with the purpose of sexual exploitation. In 2008, she was a member of the Advisory Committee on Violence Against Women at the European Women's Lobby Observatory. As a lecturer, she has been invited to present conferences and seminars at different universities around the world, such as Oxford, Cambridge, and Harvard.
Intergroup dialogue is a "face-to-face facilitated conversation between members of two or more social identity groups that strives to create new levels of understanding, relating, and action". This process promotes conversation around controversial issues, specifically, in order to generate new "collective visions" that uphold the dignity of all people. Intergroup dialogue is based in the philosophies of the democratic and popular education movements. It is commonly used on college campuses, but may assume different namesakes in other settings.