Instruct: Given a question, retrieve passages that answer the question.
Query: Who developed the concept of the dialogical self?
The dialogical self is a psychological concept which describes the mind's ability to imagine the different positions of participants in an internal dialogue, in close connection with external dialogue. The "dialogical self" is the central concept in the dialogical self theory (DST), as created and developed by the Dutch psychologist Hubert Hermans since the 1990s.
Researchers debate over when self-concept development begins. Some assert that gender stereotypes and expectations set by parents for their children affect children's understanding of themselves by approximately age 3. However, at this developmental stage, children have a very broad sense of self, typically, they use words such as big or nice to describe themselves to others. While this represents the beginnings of self-concept, others suggest that self-concept develops later, around age 7 or 8. At this point, children are developmentally prepared to interpret their own feelings and abilities, as well as receive and consider feedback from peers, teachers, and family. In adolescence, the self-concept undergoes a significant time of change. Generally, self-concept changes more gradually, and instead, existing concepts are refined and solidified. However, the development of self-concept during adolescence shows a “U”-shaped curve, in which general self-concept decreases in early adolescence, followed by an increase in later adolescence.
It is not the main purpose of the presented theory to formulate testable hypotheses, but to generate new ideas. It is certainly possible to perform theory-guided research on the basis of the theory, as exemplified by a special issue on dialogical self research in the Journal of Constructivist Psychology (2008)[17] and in other publications (further on in the present section). Yet, the primary purpose is the generation of new ideas that lead to continued theory, research, and practice on the basis of links between the central concepts of the theory.
Developing a sexual self-concept is an important developmental step during adolescence. This is when adolescents try to make sense and organize their sexual experiences so that they understand the structures and underlying motivations for their sexual behavior. This sexual self-concept helps adolescents organize their past experiences, but also gives them information to draw on for their current and future sexual thoughts and experiences. Sexual self-concept affects sexual behavior for both men and women, but it also affects relationship development for women. Development of one's sexual self-concept can occur even before sexual experiences begin. An important part of sexual self-concept is sexual esteem, which includes how one evaluates their sexuality (including their thoughts, emotions and sexual activities). Another aspect is sexual anxiety; this includes one's negative evaluations of sex and sexuality. Sexual self-concept is not only developed from sexual experiences; both girls and boys can learn from a variety of social interactions such as their family, sexual education programs, depictions in the media and from their friends and peers. Girls with a positive self-schema are more likely to be liberal in their attitudes about sex, are more likely to view themselves as passionate and open to sexual experience and are more likely to rate sexual experiences as positive. Their views towards relationships show that they place high importance on romance, love and intimacy. Girls who have a more negative view often say they feel self-conscious about their sexuality and view sexual encounters more negatively. The sexual self-concept of girls with more negative views are highly influenced by other people; those of girls who hold more positive views are less so.
Although dialogical analysis tends to focus on discourse, it is distinct from discourse analysis and conversation analysis because its focus goes beyond the question of how people speak and what they achieve by speaking. Dialogical analysis uses dialogue as a metaphor for understanding phenomena beyond communication itself, such as the self (see dialogical self), internal dialogues, self-talk, misunderstandings, trust and distrust, the production of knowledge, and relations between groups in society.
Canevacci is known for the development of the concepts of 'communicational metropolis', 'multividual' as well as the tensions between 'self-and hetero-representation'. He is also known for his contribution to the study of digital cultures and his dialogic relationship with 'native' populations such as the Bororo and the Xavante of Central Brazil. 
In adolescent development, the definition self-awareness also has a more complex emotional context due to the maturity of adolescents compared to those in the early childhood phase, and these elements can include but are not limited to self-image, self-concept, and self–consciousness along many other traits that can relate to Rochat's final level of self awareness, however it is still a distinct concept within its own previous definition. Social interactions mainly separate the element of self-awareness in adolescent rather than in childhood, as well as further developed emotional recognition skills in adolescents. Sandu, Pânișoară, and Pânișoară demonstrate these in their work with teenagers and demonstrates that there is a mature sense of self-awareness with students who were aged 17, which in term provides a clear structure with how elements like self-concept, self-image, and self-consciousness relate to self-awareness.
The theory has the potential to bring together scientists and practitioners from a variety of countries, continents and cultures. The Fifth International Conference on the Dialogical Self in Cambridge, United Kingdom attracted 300 participants from 43 countries. The conference focused primarily on DST, and dialogism as a related field. However, by focusing on dialogue, dialogical self goes beyond the post-modernism idea of the decentralization of the self and the notion of fragmentation. Recent work by John Rowan has resulted in the publication of a book by him entitled - 'Personification: Using the Dialogical Self in Psychotherapy and Counselling' published by Routledge. The book shows how to apply the concepts by those working in the therapeutic field.
In recent times, the concept of dialogic learning has been linked to contributions from various perspectives and disciplines, such as the theory of dialogic action (Freire, 1970), the dialogic inquiry approach (Wells, 1999), the theory of communicative action (Habermas, 1984), the notion of dialogic imagination (Bahktin, 1981) and the dialogical self (Soler, 2004). In addition, the work of an important range of contemporary authors is based on dialogic conceptions. Among those, it is worth mentioning authors like Jack Mezirow (1990, 1991, 2000) and his transformative learning theory; Michael Fielding (2001), who sees students as radical agents of change; Timothy Koschmann (1999), who highlights the potential advantages of adopting dialogicality as the basis of education; and Anne C. Hargrave (2000), who demonstrates that children in dialogic-learning conditions make significantly larger gains in vocabulary, than do children in a less dialogic reading environment.
Inspired by the original ideas of William James and Mikhail Bakhtin, Hubert Hermans, Harry Kempen and Rens van Loon[8] wrote the first psychological publication on the "dialogical self" in which they conceptualized the self in terms of a dynamic multiplicity of relatively autonomous I-positions in the (extended) landscape of the mind. In this conception, the I has the possibility to move from one spatial position to another in accordance with changes in situation and time. The I fluctuates among different and even opposed positions, and has the capacity to imaginatively endow each position with a voice so that dialogical relations between positions can be established. The voices function like interacting characters in a story, involved in processes of question and answer, agreement and disagreement. Each of them have a story to tell about their own experiences from their own stance. As different voices, these characters exchange information about their respective Me's and mines, resulting in a complex, narratively structured self.
Dialogical relationships are also studied with an adapted version of the Self-Confrontation Method (SCM).[12]
From 1961-2007 Hubert Hermans was married to Els Hermans-Jansen, a psychotherapist, with whom he cooperated in the development of the Self-Confrontation Method (SCM). The couple has two children and two grandchildren. From 2008-2013 he was married to Agnieszka Hermans-Konopka, who wrote a dissertation (Warsaw, 2006) on the relationship between self and emotions. The couple continues to cooperate on the further development of Dialogical Self Theory in the International Institute for the Dialogical Self (IIDS).
Starting from a critique of the sustainable development concept, where both a strictly environmental vision of sustainability and the global quantitative development were challenged, the school has focused on the increasingly important role of local qualitative development and elaborated the concept of “local self-sustainable development”. This concept emphasized the balance between: directing development towards fundamental human requirements (which cannot be reduced to material needs alone); self-reliance and the development of self-government by local society; and enhancing environmental quality.
The non-instrumental "epistemological dialogue", a term introduced by Alexander Sidorkin, is a purified dialogue to abstract a single main theme, a development of a main concept, and unfold the logic. According to Sidorkin, ontological dialogic pedagogy priorities human ontology in pedagogical dialogue:
Dialogic means relates to or is characterized by dialogue and its use. A dialogic is communication presented in the form of dialogue. Dialogic processes refer to implied meaning in words uttered by a speaker and interpreted by a listener. Dialogic works carry on a continual dialogue that includes interaction with previous information presented. The term is used to describe concepts in literary theory and analysis as well as in philosophy.
DST is inspired by two thinkers in particular, William James and Mikhail Bakhtin, who worked in different countries (USA and Russia, respectively), in different disciplines (psychology and literary sciences), and in different theoretical traditions (pragmatism and dialogism).[4] As the composite term dialogical self suggests, the present theory finds itself not exclusively in one of these traditions but explicitly at their intersection. As a theory about the self it is inspired by William James, as a theory about dialogue it elaborates on some insights of Mikhail Bakhtin. The purpose of the present theory is to profit from the insights of founding fathers like William James, George Herbert Mead and Mikhail Bakhtin and, at the same time, to go beyond them.
Fields of applications are also reflected by several special issues that appeared in psychological journals. In Culture & Psychology (2001),[50] DST, as a theory of personal and cultural positioning, was exposed and commented on by researchers from different cultures. In Theory & Psychology (2002),[51] the potential contribution of the theory for a variety of fields was discussed: developmental psychology, personality psychology, psychotherapy, psychopathology, brain sciences, cultural psychology, Jungian psychoanalysis, and semiotic dialogism. A second issue of this journal published in 2010 was also devoted to DST.[52] In the Journal of Constructivist Psychology (2003) researchers and practitioners focused on the implications of the dialogical self for personal construct psychology, on the philosophy of Martin Buber, on the rewriting of narratives in psychotherapy, and on a psycho-dramatic approach in psychotherapy. The topic of mediated dialogue in a global and digital age was at the heart of a special issue in Identity: An International Journal of Theory and Research (2004).[53] In Counselling Psychology Quarterly (2006),[54] the dialogical self was applied to a variety of topics, such as, the relationship between adult attachment and working models of emotion, paranoid personality disorder, narrative impoverishment in schizophrenia, and the significance of social power in psychotherapy. In the Journal of Constructivist Psychology (2008)[17] and in Studia Psychologica[55] (2008), groups of researchers addressed the question of how empirical research can be performed on the basis of DST. The relevance of the dialogical self to developmental psychology was discussed in a special issue of New Directions for Child and Adolescent Development (2012). The application of the dialogical self in educational settings was presented in a special issue of the Journal of Constructivist Psychology (2013).
Hermans’s, basing on ideas of M.M. Bakhtin, W. James, purpose is to contribute to research and development of dialogical relationships, not only between individuals, groups, and cultures, but also between different I-positions within the dialogical self of the individual person. He does so in the conviction that dialogical relationships between individuals, groups, and cultures cannot exist in separation of productive dialogical relationships which individuals develop with themselves. 
On the basis of this purpose, bi-annual International Conferences on the Dialogical Self are organized: in Nijmegen (2000), Ghent, Belgium (2004); Warsaw, Poland (2004), Braga, Portugal (2006), Cambridge, United Kingdom (2008), Athens, Greece (2010), Athens, Georgia, USA (2012), and The Hague, The Netherlands (2014).
The composite concept "dialogical self" goes beyond the self-other dichotomy by infusing the external to the internal and, in reverse, to introduce the internal into the external. As functioning as a "society of mind",[1] the self is populated by a multiplicity of "self-positions" that have the possibility to entertain dialogical relationships with each other.
According to John P. Jackson Jr., the concept developed in the late nineteenth century in German Jewish discourse as "a response of German Jews to popular anti-Semitism that primarily was directed at Eastern European Jews." For German Jews, the Eastern European Jew became the "bad Jew". According to Sander Gilman, the concept of the "self-hating Jew" developed from a merger of the image of the "mad Jew" and the "self-critical Jew", and was developed to counter suggestions that an alleged Jewish stereotype of mental illness was due to inbreeding. "Within the logic of the concept, those who accuse others of being self-hating Jews may themselves be self-hating Jews." Gilman says "the ubiquitousness of self-hatred cannot be denied. And it has shaped the self-awareness of those treated as different perhaps more than they themselves have been aware."
In acquiring a language and conceptual framework for this mode of activity along with experience and skills in reflective discussion they develop a capability of inner reflection and inner dialog about themself. These are characteristic features of a particular type of individual "consciousness". This conception points up the socially constructed character of key properties of the human mind, realized through processes of social interaction and social construction. In sum, individual self-representation, self-reference, self-reflectivity, and experiences of consciousness, derive from the collective experience.
Dialogical Self Theory (DST) weaves two concepts, self and dialogue, together in such a way that a more profound understanding of the interconnection of self and society is achieved. Usually, the concept of self refers to something "internal," something that takes place within the mind of the individual person, while dialogue is typically associated with something "external," that is, processes that take place between people involved in communication.
Physical self-concept is the individual’s perception of themselves in areas of physical ability and appearance. Physical ability includes concepts such as physical strength and endurance, while appearance refers to attractiveness. Adolescents experience significant changes in general physical self-concept at the on-set of puberty, about 11 years old for girls and about 15 years old for boys. The bodily changes during puberty, in conjunction with the various psychological of this period, makes adolescence especially significant for the development of physical self-concept. An important factor of physical self-concept development is participation in physical activities. It has even been suggested that adolescent involvement in competitive sports increases physical self-concept.
In the 1990s, Kempen and Hubert Hermans developed a new approach in cultural psychology around the concept of the dialogical self. In 1993, they published the seminal work "The dialogical self: Meaning as movement", and published several articles in "American Psychologist", "Journal of Personality" and "Theory & Psychology". Despite their success Kempen suffered from depression. In 2000, he died in Nijmegen four days before his retirement from the Radboud University. At the university he is remembered by as the "personification of cultural psychology."Articles, a selection:
In the nineties of the last century he developed the "dialogical self theory", inspired by the American pragmatism of William James and the dialogical school of the Russian literary scholar Mikhail Bakhtin.