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: Speech Acts. Ed. P. Cole – J. Morgan. New York: Academic Press 1975, s. 183 – 198. HOFFMANNOVÁ, Jana: DIALOG. In: CzechEncy – Nový encyklopedický slovník češtiny. Eds. P. Karlík – M. Nekula – J. Pleskalová. 2017. Dostupné na: (citované 2. 2. 2018) HOFFMANNOVÁ, Jana – MÜLLEROVÁ, Olga – ZEMAN, Jiří: Konverzace v češtině při rodinných a přátelských návštěvách. Praha: Trizonia 1999. 256 s. HOFFMANNOVÁ, Jana – MÜLLEROVÁ, Olga (eds.): Čeština v dialogu generací. Praha: Academia 2007. 455 s. HYMES, Dell: On Communicative Competence

References Bandura, A. (1991). Self-regulation of motivation through anticipatory and selfreactive mechanisms. In R. Dienstbler (Ed.), Nebraska Symposium on Motivation. Perspectives on Motivation (pp. 69-164). Lincoln: University of Nebraska Press. Bibler, V. (1982). Myślenie jako dialog [ Thinking as Dialogue ]. Warszawa: PIW. Campbell, J.D., Trapnell, P.D., Heine, S.J., Katz, I.M., Lavallee, L.F., & Lehman, D.R. (1996). Self-concept clarity: Measurement, personality correlates, and cultural boundaries. Journal of Personality and Social Psychology , 70, 141

engagement and reassessment through theological dialogue. The immediate origins of formal theological dialogue between Methodists and Roman Catholics lie in the Second Vatican Council (1962–65), which was attended by a number of accredited observers from other world communions, including the World Methodist Council. The principal Methodist observers at the Second Vatican Council, Albert Outler (United States) and Harold Roberts (Great Britain), took advantage of the unprecedented opportunity afforded by their status to engage with the Roman Catholic bishops and theological

foundations and tools for practice. New York, NY: Taylor & Francis Group. Singleton, G. E., & Hays, C. (2005). Beginning courageous conversations about race. In G.E. Singleton & C. Linton. (Eds.), Courageous Conversations About Race: A Field Guide for Achieving Equity in Schools (pp. 18 - 22). Thousand Oaks, California: Corwin. Stern, D. (1977). The first relationship. Cambridge, MA: Harvard University Press. Sue, D. W. (2015). Race talk and the conspiracy of silence: Understanding and facilitating difficult dialogues on race. Hoboken, New Jersey: Wiley. Wall, V. A

turn-taking for conversation. Language , 50(4):696–735. [16] Ústav pro jazyk český (2012). Korpus DIALOG 1.1. Ústav pro jazyk český, AV ČR, Praha. Accessible at: .

RES 13 (2/2019), p. 268-300 DOI: 10.2478/ress-2019-0019 Jüdisch-Christlicher Dialog nach Nostra aetate in der Katholischen Kirche und den Orthodoxen Kirchen Eliane Poirot* Jewish-Christian Dialogue to Nostra Aetate in the Catholic and the Orthodox Churches Da also das Christen und Juden gemeinsame geistliche Erbe so reich ist, will die Heilige Synode die gegenseitige Kenntnis und Achtung fördern, die vor allem die Frucht biblischer und theo- logischer Studien sowie des brüderlichen Gespräches ist.1 In einem so geführten Dialog verwirklicht sich die

References Bell, Roger T. 1976. Sociolinguistics: Goals, approaches, and problems . London: Batsford. Bishop, Ryan. 1991. There’s nothing natural about natural conversation: A look at dialogue in fiction and drama. Oral Tradition 6(1): 58–78. Bonaffini, Luigi. 1997. Translating dialect literature. World Literature Today 71(2): 279–288. Fludernik, Monika. 1993. The fictions of language and the languages of fiction: The linguistic representation of speech and consciousness . London–New York: Routledge. Fowles, John. 1982. Mantissa . New York

. Helsinki: Suomen Musiikkitieteellinen Seura Musikvetenskapliga S¨allskapet I Finland. Minsky, M. (1969). Semantic Information Processing. Cambridge: The MIT (Bradford Books) Press. Ong, W. J. (2005 [1958]). Ramus, Method, and the Decay of Dialogue: From the Art of Discourse to the Art of Reason. Chicago: University of Chicago Press. Plato (1981). Meno. Translation in G.M.A. Grube, Plato, Five Dialogues: Euthyphro, Apology, Crito, Meno, Phaedo. Indianapolis: Hackett Publishing Company. Redmond, J. & Fontaine, M. (2011). How to Play Dialogues: An Introduction to Dialogical

Învierea 2009, p. 246- 251. 66 The official dialogue has started in 1985 and has ended in 1993. See: M. Florescu, Etapele unui dialog uitat. Spre comuniunea sacramentală deplină dintre Biserica Ortodoxă și Bisericile Vechi Orientale, Sibiu-Timisoara, Astra Museum Sibiu, Eurobit Timișoara 2018, p. 44-68. 67 Ioannis Karmiris, The dialogue between the Orthodox and Non-Chalcedonian Churches, Athens, 1965, p. 26. 471 Dogmatic Questions and Practical Issues The Churches sent their best theologians to the consultations. Each side tried to better defend its faith. In spite

). I should like to urge at this juncture that liberal citizenship, if it is both to survive and flourish, signals the need for a clear and practical hermenuetic of “public dialogue.” One is not born a liberal citizen but must “become” one; to overcome the parochial or local identity with which we have been endowed is to engage in an intentional deflationary strategy of public dialogue. The following paragraphs briefly address this strategy mediated by John Rawl’s “idea of overlapping consensus” as it is articulated in his late work, Political Liberalism (1993