Who developed the concept of the dialogical self?
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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:
Harry Kempen
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Inspired by the original ideas of William James and Mikhail Bakhtin, Hubert Hermans, Harry Kempen and Rens van Loon 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 self
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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.
Dialogical self
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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.
Dialogic learning
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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.
Dialogical self
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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).
Hubert Hermans
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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.
Hubert Hermans
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Of particular relevance to DST is James's view that the "Me", equated with the self-as-known, is composed of the empirical elements considered as belonging to oneself. James was aware that there is a gradual transition between "Me" and "mine" and concluded that the empirical self is composed of all that the person can call his or her own, "not only his body and his psychic powers, but his clothes and his house, his wife and children, his ancestors and friends, his reputation and works, his lands and horses, and yacht and bank-account". According to this view, people and things in the environment belong to the self, as far as they are felt as "mine". This means that not only "my mother" belongs to the self but even "my enemy". In this way, James proposed a view in which the self is 'extended' to the environment. This proposal contrasts with a Cartesian view of the self which is based on a dualistic conception, not only between self and body but also between self and other. With his conception of the extended self, that defined as going beyond the skin, James has paved the way for later theoretical developments in which other people and groups, defined as "mine" are part of a dynamic multi-voiced self.
In the above quotation from William James, we see a constellation of characters (or self-positions) which he sees as belonging to the "Me/mine": my wife and children, my ancestors and friends. Such characters are more explicitly elaborated in Mikhail Bakhtin's metaphor of the polyphonic novel, which became a source of inspiration for later dialogical approaches to the self. In proposing this metaphor, he draws on the idea that in Dostoevsky's works there is not a single author at work—Dostoevsky himself—but several authors or thinkers, portrayed as characters such as Ivan Karamazov, Myshkin, Raskolnikov, Stavrogin, and the Grand Inquisitor.
Dialogical self
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Fields of applications are also reflected by several special issues that appeared in psychological journals. In "Culture & Psychology" (2001), DST, as a theory of personal and cultural positioning, was exposed and commented on by researchers from different cultures. In "Theory & Psychology" (2002), 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. 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). In "Counselling Psychology Quarterly" (2006), 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) and in "Studia Psychologica" (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).
Dialogical self
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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", the self is populated by a multiplicity of "self-positions" that have the possibility to entertain dialogical relationships with each other.
Dialogical self