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"Common Sense and Ethics Dialogue has become a central theoretical concept in human and social sciences as well as in professions such as education, health, and psychotherapy. This 'dialogical turn' emphasizes the importance of social relations and interaction to our behaviour and how we make sense of the world; hence the Dialogical Mind is the mind in interaction with others - with individuals, groups, institutions, and cultures in historical perspectives. Through a combination of rigorous theoretical work and empirical investigation, Markova presents an ethics of dialogicality as an alternative to the narrow perspective of individualism and cognitivism that has traditionally dominated the field of social psychology"--

Why did Hannah Arendt, in her book on The Life of the Mind, select thinking, willing and judging as the basic faculties of the mind in preference to some others which might be equally plausible? Why did she conceptualise these three faculties as autonomous, each being an activity with its own features, self-motivation and self-determination? If willing is necessarily bound with freedom, what does it indicate about the constraints of freedom in political actions? In this article, I am addressing these questions and attempting to explore them in relation to political psychology. In contrast to Arendt's perspective, one can discern different forms of willing in political actions, such as those between minorities and majorities, in single individuals and in masses where willing is often displayed as a 'collective will'. ; Output Status: Forthcoming/Available Online

This paper presents the theory of social representations as a model of social scientific theory. In doing so, it attempts to reconstruct the foundations of the theory of social representations by focusing on intellectual resources that were available to Serge Moscovici during the time he was developing the theory. These resources shaped his epistemology, and firmly distinguished the theory of social representations from other social psychological approaches. The focus on these intellectual resources draws attention to two issues. First, in contrast to what Moscovici often called 'one or two sentence theories' in social psychology based on the manipulation of variables, the theory of social representations is built on a rich set of presuppositions. Second, an explicit recognition of presuppositions of social representations in their application in professional practices like education, politics and health, among others, enables a unique contribution to social sciences and humanities.

Trust, distrust and conflict between social groups have existed throughout the history of humankind, although their forms have changed. Using three main concepts: culture, representation and dialogue, this book explores and re-thinks some of these changes in relation to concrete historical and contemporary events. Part I offers a symbolic and historical analysis of trust and distrust while Parts II and III examine trust, distrust and conflict in specific events including the Cyprus conflict, Estonian collective memories, coping with HIV/AIDS in China, Swedish asylum seekers, the Cuban missile crisis and Stalinist confessions. With an impressive array of international contributors the chapters draw on a number of key concepts such as self and other, ingroup and outgroup, contact between groups, categorization, brinkmanship, knowledge, beliefs and myth. Trust and Conflict offers a fresh perspective on the problems that arise from treating trust, distrust and conflict as simplified indicators. Instead, it proposes that human and social sciences can view these phenomena within the complex matrix of interacting perspectives and meta-perspectives that characterise the social world. As such it will be of interest to undergraduates, postgraduates and lecturers of human and social sciences especially social psychology, sociology, political science and communication studies.