A person has no sovereign internal territory, he is wholly and always on the boundary looking inside himself, he looks into the eyes of another or with the eyes of another." Outsideness "To be means to be for another, and through the other for oneself. People are not closed units, they are open, loose, disordered, unfinalized: they are "extraterritorial" and "nonself-sufficient". it is precisely in the process of living interaction with this specific environment that the word may be individualized and given stylistic shape." There is, effectively, no such thing as the monad. Between the speaking subject, the word, and its object there exists "an elastic environment of other words about the same object. In Bakhtin's view, "no living word relates to its object in a singular way". One must start with the act itself, not with its theoretical transcription." Īccording to Bakhtin, dialogue lives on the boundaries between individuals: not in the sense of a meeting between isolated entities that exist " within" the boundaries (he argues that there is no "within"), but actually on the boundaries themselves. This forgets that the rules or structures have been abstracted from the event, that the event is prior to the abstraction and that the event is always replete with a context, intimacy, immediacy, and significance to the participants that is effaced in the act of abstraction: "We cannot understand the world of events from within the theoretical world. Bakhtin regards this conception as a consequence of 'theoretism'-the tendency, particularly in modern western thought, to understand events according to a pre-existing set of rules to which they conform or structure that they exhibit. He invests his entire self in discourse, and this discourse enters into the dialogic fabric of human life, into the world symposium." Bakhtin's understanding of dialogue ĭialogue is usually analyzed as some kind of interaction between two monads on the basis of a pre-conceived model. In it "a person participates wholly and throughout his whole life: with his eyes, lips, hands, soul, spirit, with his whole body and deeds. Bakhtin described the open-ended dialogue as "the single adequate form for verbally expressing authentic human life". Although Bakhtin's work took many different directions over the course of his life, dialogue always remained the "master key" to understanding his worldview. The twentieth century Russian philosopher and literary theorist Mikhail Bakhtin wrote extensively on the concept of dialogue.
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