The weekend began with the expectation that there would be a series of lectures and informative discussions with emphasis on content. It gradually emerged that something more important was actually involved — the awakening of the process of dialogue itself as a free flow of meaning among all the participants. In the beginning, people were expressing fixed positions, which they were tending to defend, but later it became clear that to maintain the feeling of friendship in the group was much more important than to hold any position. Such friendship has an impersonal quality in the sense that its establishment does not depend on a close personal relationship between participants. A new kind of mind thus begins to come into being which is based on the development of a common meaning that is constantly transforming in the process of the dialogue. People are no longer primarily in opposition, nor can they be said to be interacting, rather they are participating in this pool of common meaning which is capable of constant development and change. In this development the group has no pre-established purpose, though at each moment a purpose that is free to change may reveal itself. The group thus begins to engage in a new dynamic relationship in which no speaker is excluded, and in which no particular content is excluded. Thus far we have only begun to explore the possibilities of dialogue in the sense indicated here, but going further along these lines would open up the possibility of transforming not only the relationship between people, but even more, the very nature of consciousness in which these relationships arise.
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Unfolding Meaning: a weekend of dialogue with David Bohm (1985)David Bohm
In order to understand the meaning of the phrase dialogue among civilizations as defined here, one has no choice but to closely pay attention to a number of points one of which is the relationship between a politician and an artist, and the other is the relationship between ethics and politics. (UNESCO 1999)
Mohammad Khatami
The moment always comes when, having collected one's ideas, certain images, an intuition of a certain kind of development — whether psychological or material — one must pass on to the actual realization. In the cinema, as in the other arts, this is the most delicate moment — the moment when the poet or writer makes his first mark on the page, the painter on his canvas, when the director arranges his characters in their setting, makes them speak and move, establishes, through the compositions of his various images, a reciprocal relationship between persons and things, between rhythm of the dialogue and that of the whole sequence, makes the movement of the camera fit in with the psychological situation. But the most crucial moment of all comes when the director gathers from all the people and from everything around him every possible suggestion, in order that his work may acquire a more spontaneous cast, may become more personal and, we might even say — in the broadest sense — more autobiographical.
Michelangelo Antonioni
Bonhoffer offers an insight into friendship. He notes that it is not easy to classify this relationship sociologically, unlike the relationships which derive from, what he refers to as, the divine mandates, namely marriage, work, the state and the church. Because it cannot be classified or defined as such, friendship cannot be protected by the courts or society in general. Rather, friendship develops in freedom, or as Bonhoffer says, friendship appeals to the necessitas of liberty. Friendship is defined by "the binding content between two people." ... The Christian's service of God entails service of one's neighbor. The community united in worship is a manifestation of God's presence. In worship we "rehearse" or "act out" what we are to become as God's people, namely "One." Moreover, in a sense we "worship one another," in that we are aware that each member of the community is an image of the living God.
Dietrich Bonhoeffer
The most effective way of making people accept the validity of the values they are to serve is to persuade them that they are really the same as those which they, or at least the best among them, have always held, but which were not properly understood or recognized before. The people are made to transfer their allegiance from the old gods to the new under the pretense that the new gods really are what their sound instinct had always told them but what before they had only dimly seen. And the most efficient technique to this end is to use the old words but change their meaning. Few traits of totalitarian regimes are at the same time so confusing to the superficial observer and yet so characteristic of the whole intellectual climate as the complete perversion of language, the change of meaning of the words by which the ideals of the new regimes are expressed.… If one has not oneself experienced this process, it is difficult to appreciate the magnitude of this change of the meaning of words, the confusion it causes, and the barriers to any rational discussion which it creates. It has to be seen to be understood how, if one of two brothers embraces the new faith, after a short while he appears to speak a different language which makes any real communication between them impossible. And the confusion becomes worse because this change of meaning of words describing political ideals is not a single event but a continuous process, a technique employed consciously or unconsciously to direct the people. Gradually, as this process continues, the whole language becomes despoiled, and words become empty shells deprived of any definite meaning, as capable of denoting one thing as its opposite and used solely for the emotional associations which still adhere to them.
Friedrich Hayek
In the Platonic dialectic, ... the terms “Being” “Non-being” “Movement,” “the One and the Many” “Identity” and “Contradiction” are methodically kept open, ambiguous, not fully defined. They have an open horizon, an entire universe of meaning which is gradually structured in the process of communication itself, but which is never closed. The propositions are submitted, developed, and tested in a dialogue, in which the partner is led to question the normally unquestioned universe of experience and speech, and to enter a new dimension of discourse — otherwise he is free and the discourse is addressed to his freedom. He is supposed to go beyond that which is given to him — as the speaker, in his proposition, goes beyond the initial setting of the terms. These terms have many meanings because the conditions to which they refer have many sides, implications, and effects which cannot be insulated and stabilized.
Herbert Marcuse
Bohm, David
Bohr, Aage Niels
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