03/05/2024
The Functions of Internal Dialogs and Their Connection with Personality
Part 1
In the Oscar-winning Fiddler on the Roof, the protagonist, Tevye – a poor Jew living in Tsarist Russia – plans to marry off his three daughters in keeping with tradition to ensure them safety and comfort. However, the daughters choose their future husbands themselves, against his vision. Each time Tevye considers whether to accept a daughter’s choice, he starts with an argument representing his typical thinking about the situation, but immediately adds: “on the other hand” and formulates a counterargument from a different, contrary perspective, then refuting it from the former perspective again, etc. What is it, actually, that Tevye is doing?
In the literature, this phenomenon is known by many different names: self-talk (Brinthaupt & Dove, 2012), self-statements (Kamann & Wong, 1993), private speech (Winsler, Fernyhough & Montero, 2009), inner speech (MacKay, 1992), and interior monolog (Hogenraad & Orianne, 1983). In this article, it will be referred to as “internal dialog” (Hermans & Hermans-Jansen, 1995; Puchalska-Wasyl, 2015b). Unlike the other terms, “internal dialog” implies that there are (at least) two distinct communicating parties within one self. Thus, more clearly than the others, this term presupposes that the self is not monolythic. This idea is broadly accepted in the cognitive approach (Higgins, 1987; Markus & Nurius, 1986; Markus & Wurf, 1987; Ogilvie, 1987), and polypsychism (Assagioli, 2000; Rowan, 1990), but above all in the dialogical approach with its pivotal dialogical self theory (DST; Hermans, 2003; Hermans & Gieser, 2012; Hermans & Hermans-Jansen, 1995). According to DST, a person can adopt many different viewpoints (perspectives), called I-positions here. The dialogical self is conceptualized as a dynamic multiplicity of relatively autonomous I-positions. Each I-position, shaped in a particular social context, has a voice (the voice of a culture, a community, a significant other, or one’s own voice, etc.) and interacts with other I-positions resembling people in social relationships (Hermans, 2003). This makes not only external (interpersonal) but also internal (intrapersonal) dialogs possible.
The Source: The John Paul II Catholic University of Lublin, Poland
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