Dialogical professional practices discussed in this Chapter are all based on the Ego-Alter interdependence as an unbreakable ethical unit. All axioms discussed in these professional practices like intersubjectivity, the search for social recognition, imagination, epistemic trust and epistemic responsibility, are derived from the Ego-Alter interdependence. In non-problematic communication these axioms are present implicitly without speakers even being aware of them. In contrast, in problematic communications axioms must be explicitly negotiated and acknowledged for communication to take place.

Dialogical axioms lead to the development of dialogical concepts, for example resilience and dignity, or hyper- dialogue, emphasizing therapy as a cultural process, linking past and anticipated discourses.

If one adopts dialogical epistemology, therapeutic and research methods are postulated in terms of this epistemology. Dialogical methods cannot be developed by improving traditional methods of non-dialogical epistemology by making them more dynamic, less formal and otherwise. Instead, the point of departure of dialogical methods is the Self-Other interdependence as an irreducible axiom. It appears that single case studies are most apt to examine features of this interdependence in their historical, cultural and social contexts.

This Chapter is concerned with axioms and concepts of dialogical epistemology derived from the Ego-Alter interdependence. This interdependence is always about something, i.e. about objects or events, or about reflections on the Self’s and the Other(s)’ thoughts, imaginations and actions. I have referred to triangular relations between the Ego-Alter-Object in two ways. First, following Serge Moscovici’s ideas, there is a triangular relation between the Ego-Alter-Object of knowledge. Second, following the ideas of the anthropologist Louis Dumont, I have introduced the consumerist triadic relation the Ego-Alter-Thing of desire. Ethics in these two kinds of triangle follows different routes. In the former case, ethical relations between the Ego-Alter stem directly from intersubjectivity and the search for social recognition as the primary ontological relations. In the latter case, the ethical relations between the Ego-Alter are masked by the apparent priority given to the relation between the Self and the Thing of desire. In this case, the Ego’s search for social recognition, which superficially appears as craving for the Thing of desire, is in fact the desire for the desire of the Other’s desire. In other words, obtaining Objects of Others provides the Self with a social status and thus, with illusory social recognition.