Note on Translation Introduction by Michael Holquist Response to a Question from the Novy Mir Editorial Staff The Bildungsroman and Its Significance in the History of Realism (Toward a Historical Typology of the Novel) The Problem of Speech Genres The Problem of the Text in Linguistics, Philology, and the Human Sciences: An Experiment in Philosophical Analysis From Notes Made in 1970-71 Toward a Methodology for the Human Sciences Index

Speech Genres and Other Late Essays

Yves Clot est titulaire de la Chaire de psychologie du travail du Conservatoire National des Arts et Metiers (CNAM) au sein duquel il dirige l’equipe de clinique de l’activite. Cet ouvrage est le second qu’il publie dans cette collection, le premier « La fonction psychologique du travail » est paru en 1999. Entre les deux s’inscrivent un grand nombre de publications, dont beaucoup avec d’autres chercheurs, comme on pourra le constater en consultant la bibliographie de ce livre. Ce denier reun...

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Travail et pouvoir d’agir de Clot

Mindfulness-Based Stress Reduction (MBSR) programs are being incorporated into healthcare systems worldwide. To cultivate present-moment, non-judgmental awareness, MBSR is taught using meditation instructions couched in particular forms of language. Yet the scholarly literature, while replete with empirical validation studies, has little to say about MBSR discourse. Further, although the program may be seen as a cultural hybrid, drawing as it does upon traditional mindfulness practices and concepts, MBSR research paradoxically employs methods which presuppose Western notions of self. In contrast, we identify conceptual similarities between the Buddhist notion of anatta, or non-self, and Dialogical Self Theory's (DST) treatment of self as an ongoing process of changing positions in dialogue with each other. DST is ideally suited to studying discourse aimed at diminishing self-reification. Interviews with MBSR practitioners (N = 20) yielded self-narratives which were subjected to a DST analysis, guided by the research question, "How do MBSR practitioners portray themselves when discussing their mindfulness practice?" Our intention was to delineate how practitioners take up the unique "MBSR voice" in their self-portrayals. Our findings could be laid out along a developmental continuum: portrayals were seen to range from unreflective voicing of a reified self, to more developed self-narratives in which mindful awareness (a meta- position) was portrayed in dialogue: bringing an inquisitive, present-focused, and compassionate awareness to habitual reactions. The telos of development, as seen from both theoretical perspectives, entails de-positioning: describing simple awareness of being. Our analyses display how the MBSR voice de-reifies self, and how that voice may be taken up by practitioners, to varying extents. Concurrently, DST is demonstrated to be theoretically and methodologically applicable to studying MBSR discourse.

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From reified self to being mindful: a dialogical analysis of the mbsr voice

Dialogical Self Theory brings together traditions about the self and about dialogue within an inspiring framework that highlights processes and insists on human beings' relatedness to Others. From this general dynamization of the self several challenging topics result, such as stability within dynamics, the self's uniqueness within polyphonic collectivities, and its plurality and recognizability within developmental movements. Recently, one can observe the formulation of a desideratum that could precisely resolve some of these challenges. Several scholars are looking for a kind of thirdness that reaches beyond the inter-subjects and introduces a mid-level located before the social. Interestingly, this is linked to issues of form, more easy to acknowledge e.g. on an institutional level. This discussion is important for it promises a dialogical articulation of polyphonic sociality with dialogic individuality, of stability and dynamics, of recognizability within change. I view this articulation realized through an aspect that gives the self performances the quality of the social by simultaneously keeping their subjective quality, thus differentiating the self's dialogicality: form – “wandering” language forms. I will address language as the third aspect, the formative medium of the dialogical selves per-formations, leading to a decidedly public notion of the DS, which includes Plessner's notion of “excentric positionality”.

Marie-Cécile Bertau

Papers

Public Dialogical Selves: Excentric Beings in Language