---中文翻譯第一版_20060627
Contents:
Dialogue - A proposal Why dialogue
Purpose and meaning What dialogue is not How to start a dialogue
Suspension Numbers Duration Leadership Subject matter
Dialogue in existing organizations Copyright notice
Dialogue, as we are choosing to use the word, is a way of exploring the roots of the many crises that face humanity today. It enables inquiry into, and understanding of, the sorts of processes that fragment and interfere with real communication between individuals, nations and even different parts of the same organization. In our modern culture men and women are able to interact with one another in many ways: they can sing dance or play together with little difficulty but their ability to talk together about subjects that matter deeply to them seems invariable to lead to dispute, division and often to violence. In our view this condition points to a deep and pervasive defect in the process of human thought.
In Dialogue, a group of people can explore the individual and collective presuppositions, ideas, beliefs, and feelings that subtly control their interactions. It provides an opportunity to
在深度匯談中，團體中的人們可以探索 微妙的控制著他們互動的個人和集體的前 提、概念、信念與感覺等。它提供機會參與
participate in a process that displays communication successes and failures. It can reveal the often puzzling patterns of incoherence that lead the group to avoid certain issues or, on the other hand, to insist, against all reason, on standing and defending opinions about particular issues.
一個顯現溝通成敗的過程。它能夠顯露出矛 盾的常令人困惑的導致團體迴避某些議題 的模式，或另一方面，反對一切理由的堅持 對特定議題的意見採取防衛態度的模式。
Dialogue is a way of observing, collectively, how hidden values and intentions can control our behavior, and how unnoticed cultural differences can clash without our realizing what is occurring. It can therefore be seen as an arena in which collective learning takes place and out of which a sense of increased harmony, fellowship and creativity can arise.
深度匯談是一種集體觀察的方式，觀察
Because the nature of Dialogue is exploratory, its meaning and its methods continue to unfold. No firm rules can be laid down for conducting a Dialogue because its essence is learning - not as the result of consuming a body of information or doctrine imparted by an authority, nor as a means of examining or criticizing a particular theory or program, but rather as part of an unfolding process of creative participation between peers.
由於深度匯談的本質是探索，它的意義
However, we feel that it is important that its meaning and background be understood.
不論如何，我們認為讓人瞭解深度匯談 的意義與背景是很重要的。
Our approach to this form of Dialogue arose out of a series of conversations begun in 1983 in which we inquired into David Bohm's suggestion that a pervasive incoherence in the process of human thought is the essential cause of the endless crises affecting mankind. This led us, in succeeding years, to initiate a number of larger conversations and seminars held in different countries with various groups of people which in turn began to take the form of Dialogues.
我們此種深度匯談形式的方法，來自於
As we proceeded it became increasing clear to us that this process of Dialogue is a powerful means of understanding how thought functions. We became aware that we live in a world produced almost entirely by human enterprise and thus, by human thought. The room in which we sit, the language in which these words are written, our national boundaries, our systems of value, and even that which we take to be our direct perceptions of reality are essentially manifestations of the way human beings think and have thought. We realize that without a willingness to explore this situation and to gain a deep insight into it, the real crises of
隨著我們持續進行，我們更加清楚深度
our time cannot be confronted, nor can we find anything more than temporary solutions to the vast array of human problems that now confront us.
深刻洞鑒的話，無法面對這個時代的真正危 機。在暫時性的症狀解之外，也找不到更多 東西來處理我們所面臨的不計其數的人類 難題。
We are using the word "thought" here to signify not only the products of our conscious intellect but also our feelings, emotions, intentions and desires. It also includes such subtle, conditioned manifestations of learning as those that allow us to make sense of a succession of separate scenes within a cinema film or to translate the abstract symbols on road signs along with the tacit, non-verbal processes used in developing basic, mechanical skills such as riding a bicycle. In essence thought, in this sense of the word, is the active response of memory in every phase of life.
Virtually all of our knowledge is produced, displayed, communicated, transformed and applied in thought.
To further clarify this approach, we propose that, with the aid of a little close attention, even that which we call rational thinking can be see to consist largely of responses conditioned and biased by previous thought. If we look carefully at what we generally take to be reality we begin to see that it includes a collection of concepts, memories and reflexes colored by our personal needs, fears, and desires, all of which are limited and distorted by the boundaries of language and the habits of our history, sex and culture. It is extremely difficult to disassemble this mixture or to ever be certain whether what we are perceiving - or what we may think about those perceptions - is at all accurate.
更進一步詳細說明這個方法，我們提出
What makes this situation so serious is that thought generally conceals this problems from our immediate awareness and succeeds in generating a sense that the way each of us interprets the world is the only sensible way in which it can be interpreted.
What is needed is a means by which we can slow down the process of thought in order to be able to observe it while it is actually occurring.
使情況更為嚴重的原因是思維通常隱
Our physical bodies have this capability but thought seems to lack it. If you raise your arm you know that you are willing the act, that somebody else is not doing it for or to you. This is called proprioception. We can be aware of our body's actions while they are actually occurring but we
當你舉起你的手臂時，你知道是出於自 已的意願，不是別人舉著你的手。我們的身 體 具 有 這 種 能 力 ， 稱 作 「 自 體 感 受 」
（proprioception），但思維似乎缺少它。當我
generally lack this sort of skill in the realm of thought. For example, we do not notice that our attitude toward another person may be profoundly affected by the way we think and feel about someone else who might share certain aspects of his behavior or even of his appearance. Instead, we assume that our attitude toward her arises directly from her actual conduct. The problem of thought is that the kind of attention required to notice this incoherence seems seldom to be available when it is most needed.
Dialogue is concerned with providing a space within which such attention can be given. It allows a display of thought and meaning that makes possible a kind of collective proprioception or immediate mirroring back of both the content of thought and the less apparent, dynamic structures that govern it. In Dialogue this can be experienced both individually and collectively. Each listener is able to reflect back to each speaker, and to the rest of the group, a view of some of the assumptions and unspoken implications of what is being expressed along with that which is being avoided. It creates the opportunity for each participant to examine the preconceptions, prejudices and the characteristic patterns that lie behind his or her thoughts, opinions, beliefs and feelings, along with the roles he or she tends habitually to play. And it offers an opportunity to share these insights.
深度匯談是關於提供一個以這種注意
The word "dialogue" derives from two roots:
"dia" which means "through" and "logos" which means "the word", or more particularly, "the meaning of the word." The image it gives is of a river of meaning flowing around and through the participants. Any number of people can engage in Dialogue - one can even have a Dialogue with oneself - but the sort of Dialogue that we are suggesting involves a group of between twenty and forty people seated in a circle talking together.
深度匯談的英文 Dialogue 來自兩個字
Some notion of the significance of such a Dialogue can be found in reports of hunter-gather bands of about this size, who, when they met to talk together, had no apparent agenda nor any predetermined purpose. Nevertheless, such gatherings seemed to provide and reinforce a kind of cohesive bond or fellowship that allowed its participants to know what was required of them
在 相 似 大 小 的 狩 獵 採 集 聚 落 的 報 告 中，可以找到這個深度匯談的重要概念。當 他們聚在一起談話時，沒有明顯的議程或任 何預定的目的。然而，這樣的聚會似乎提供 並且增強一種凝聚力和夥伴關係，使得參與
without the need for instruction or much further verbal interchange. In other words, what might be called a coherent culture of shared meaning emerged within the group. It is possible that this coherence existed in the past for human communities before technology began to mediate our experience of the living world.
者不需要指示或進一步的言語交流，就能知 道他們需要什麼。換句話說，在群體中便會 浮現稱為共享意義的一致文化。此種一致可 能存在於科技開始傳達我們對居住的世界 的經驗之前的人類社會。
Dr. Patrick de Mare, a psychiatrist working in London, has conducted pioneering work along similar lines under modern conditions. He set up groups of about the same size, the purpose of which he described in terms of "sociotherapy". His view is that the primary cause of the deep and pervasive sickness in our society can be found at the socio-cultural level and that such groups can serve as micro-cultures from which the source of the infirmity of our large civilization can be exposed.
Our experience has led us to extend this notion of Dialogue by emphasizing and giving special attention to the fundamental role of the activity of thought in the origination and maintenance of this condition.
As a microcosm of the large culture, Dialogue allows a wide spectrum of possible relationships to be revealed. It can disclose the impact of society on the individual and the individual's impact on society. It can display how power is assumed or given away and how pervasive are the generally unnoticed rules of the system that constitutes our culture. But it is most deeply concerned with understanding the dynamics of how thought conceives such connections.
深度匯談作為廣大文化的縮影，提供寬
It is not concerned with deliberately trying to alter or change behavior nor to get the participants to move toward a predetermined goal. Any such attempt would distort and obscure the processes that the Dialogue has set out to explore.
Nevertheless, changes do occur because observed thought behaves differently from unobserved thought. Dialogue can thus become an opportunity for thought and feeling to play freely in a continuously of deeper or more general meaning.
Any subject can be included and no content is excluded. Such an activity is very rare in our culture.
Usually people gather either to accomplish a task or to be entertained, both of which can be
人們通常聚集在一起如果不是為了完