The dialectics lectures themselves fail to find any very promising way of coping with this problem.
Second, and more surprisingly, Schleiermacher's dialectics lectures do not even develop any substantive account of how to resolve disagreements through conversation within a "linguistic sphere".
However, in his recent edition of Schleiermacher's dialectics lectures Frank rightly admits that this interpretation overlooked the realism implied by condition (1).
And accordingly, in the dialectics lectures he argued that there was an even higher "transcendental ground" beyond the Spinozist natura naturans or the Herderian highest force.
However, here again it is fortunately possible to supplement the dialectics lectures with extraneous material which goes further in such a direction.
However, one can supplement the dialectics lectures from other texts in order to see how Schleiermacher might have envisaged a fuller solution to this task.
Accordingly, the dialectics lectures explicitly assert the dependence of dialectics on hermeneutics (as well as vice versa), Schleiermacher's conception of hermeneutics as a universal discipline ensures its applicability to conversations, and Schleiermacher mentions in the hermeneutics lectures that he sometimes applies his own hermeneutical principles in conversational contexts.
The same year also saw Schleiermacher's composition of the interesting short essay Toward a Theory of Sociable Conduct, which is important as his first significant discussion of the art of conversation (an art which would later be central to his dialectics lectures).
The Republic ends not with a final lecture or dialectic, but with a lengthy story of the soul's journey into the afterlife and the "pilgrimage of a thousands years".
In Plato's Akademia, the main organizing principle was not the frontal lecture but the dialectic: back-and-forth spoken interaction between senior and junior scholars.
