Hubert Hermans and Kempen formed the core of the Dialogical Self theory. According to Hermans, the Dialogical Self as a psychological-cultural concept and ability significantly impacts the course of conversation. We intend to examine the place of this flow in religious
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Hubert Hermans and Kempen formed the core of the Dialogical Self theory. According to Hermans, the Dialogical Self as a psychological-cultural concept and ability significantly impacts the course of conversation. We intend to examine the place of this flow in religious experience. This flow considers the world within the individual among the experiences of different religions as a community of relatively independent situations as an imaginary landscape based on the outside world. The Dialogical Self theory pays attention to imagined situations from a position beyond and overlooking them. despite the existence of the conditions affecting the dialogue of religions, the existence of an unconditional acceptance in the approach of pluralism, Credibility, and the issue of imposition in connection with a supposed religious experience, the Dialogical Self-theory, while taking into account and focusing on my experience and that of others, it can have a more comfortable and convincing acceptance of what I have experienced and what could be experienced. Also, considering the indirect conditions affecting religious experience, it can imagine more detailed, complex, and realistic religious situations and analyze them from a more comprehensive perspective. This theory, first place, can have a more realistic confrontation with the ambiguous and complicated experience attributed to the truth of religion in the individual. Second, we can relate religious identities to different situations within a person. The third case is its effect on the flourishing of a person's spiritual capacity.
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