Buber's distinction between the 'I-It' mode and the 'I-Thou' mode is seminal for dialogic education. While Buber introduces the idea of dialogic space, an idea which has proved useful for the analysis of dialogic education with technology, his account fails to engage adequately with the role of technology. This paper offers an introduction to the significance of the I-It/I-Thou duality of technology in relation with opening dialogic space. This is followed by a short schematic history of educational technology which reveals the role technology plays, not only in opening dialogic space, but also in expanding dialogic space. The expansion of dialogic space is an expansion of what it means to be 'us' as dialogic engagement facilitates the incorporation, into our shared sense of identity, of aspects of reality that are initially experienced as alien or 'other'. Augmenting Buber with an alternative understanding of dialogic space enables us to see how dialogue mediated by technology, as well as dialogue with monologised fragments of technology (robots), can, through education, lead to an expansion of what it means to be human.
Keywords Dialogic space theory · Educational technology · Buber · Voice · Dialogue
The twofold nature of signsAlthough not all those who write about dialogic education refer to Buber, all refer, in different ways, to the fundamental distinction that Buber drew between learning from a living dialogue involving responsive voices (I-Thou) and the kind of 'knowledge' that just imposes a single perspective expanding the realm of the same and objectifying all otherness (I-It). For dialogic education, learning is not primarily conceived of as about collecting facts and returning them in an examination, but is about engaging with different perspectives in a way that expands the understanding of the learner and their capacity to see things from more than one point of view 1 . Buber's writing on the nature of I-Thou relations expands our understanding of dialogue. In particular, Buber opens the way to understanding dialogue as more than that intersubjectivity in which two separate consciousnesses engage with each other. Intersubjectivity is part of dialogue, certainly, but, Buber's (1937) accounts of dialogue with nonhuman subjects such as trees and animals suggest that we need to adapt and expand this model of dialogue.The 'intersubjectivity' interpretation of dialogue, developed by psychologists such as Rommetveit (1998), begins with the reality of separate consciousnesses and does not question this assumption, viewing dialogue as an exchange between separate consciousnesses characterised by mutual attunement. Buber's analysis suggests that dialogue is more fundamentally rooted in an 'orientation' to the other that opens a space of potential meaning preceding, and exceeding, the self/other distinction. Although Buber did not engage directly with the question of technology, this version of dialogic theory opens the way to understand the essential role that technology plays in dialogue and why it...