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A recent special issue of Culture & Psychology focused on dialogic research and the problem of generalizing research from one context to another. A challenge is that the special issue bypassed a crucial discussion of aesthetics, which is a core feature of dialogical research that is important in the discussion about generalization. Using a dialogical approach influenced by Bakhtin, we discuss aesthetics and how it inspires dialogic research. Two features of dialogical research are discussed herein to show where we align with the authors of the special issue: expressed realities (socio-communally constituted realties lived as if given) and ethics. Expressed realities and ethics are foundational for aesthetics and so we seek to add the discussion of aesthetics to the conversation initiated in the special issue. In our efforts to discuss these ideas, we draw upon illustrative examples from interviews about the role of the church in poverty reduction.

We review Valery Chirkov’s “Fundamentals of research on culture and psychology: Theory and methods.” The book is written as a textbook, but clearly takes a position that work in culture and psychology should be “problem-oriented, realist, and case-based” (p. 299). It is an innovative piece that covers philosophical paradigms, planning research, and conducting research. Our review outlines main claims made by the book that are likely provocative to mainstream variable-based research and ones that will likely challenge cultural psychologists. Despite the provocations, we argue that the book is an excellent place to start because, as illustrated through the work of Charles Taylor, Chirkov insinuates generative conversations about moral goods. A complimentary discussion through the purview Slavoj Žižec shows how Chirkov promotes awareness of a potential fetish with research methods that are counter productive and unethical.

Cognitive science of religion holds that religious belief emerges via universal pre-given cognitive mechanisms. This position is at odds with cultural psychology, which treats culture and cognition as inseparable, pointing out that phenomena like religious cognition cannot be understood without consideration of the culturally constituted realities people live. We seek to enhance cognitive science of religion with cultural psychology and articulate why change is needed in the former. We predicate our work on Bakhtin’s articulation of the constitutive role of language in religious cognition. A Dynamic Systems approach to cognition enables a cognitive approach that can permit the changes in cognitive science of religion promoted by cultural psychology. This approach leads to a view of cognition that accounts for the phenomena of religious cognition by including language practices of a community.

Postmodern critique has found its way into the psychology of self largely by way of Gergen’s form of social constructionism. This view treats self as socially constructed and changeable, such that a notion like faithfulness to oneself, which is generally thought to belong in the domain of a true core self, is rendered futile. However, Mikhail Bakhtin offers a view of embodied and lived self that expands social constructionist work. It offers a way to think about faithfulness to oneself while not undermining the importance of sociality. This approach enables us to account for the experiential compellingness – which is currently missing in constructionist theorizing – that is bound up with self. The paper first discusses dialogue to show how Bakhtin inspires an understanding of how community shapes the embodied self in a way that calls for a return to the notion of faithfulness to oneself. Then the notion of authorship is addressed in order to show how he could inspire a way of thinking about self-creation (authoring individual self) and the concomitant struggle experienced in being faithful to one’s self.

How can we understand socially constituted selfhood? H. Hermans has addressed this question with the notion of the Dialogical Self that he draws from the philosopher Mikhail Bakhtin. We focus on Bakhtin’s discussion of realism in relation to how he has been interpreted by Hermans. This notion of realism (which we coined ‘‘expressive realism’’) highlights how sociality is inseparably related to embodied experience, thus making way for a sociocultural psychology that takes into account life as it is experientially lived. We point out how Hermans’ vision of the Dialogical Self neglects such embodied experience. This discussion leads to the claim that Bakhtin sees the self as social insofar as our most primary embodied experience is social, where Hermans anchors the sociality of self in inter-subjective exchange. Accordingly, an extension of the Dialogical Self is offered through discussion of these points.