The specific nuances of what Gramsci names 'the new dialectic' are explored in this paper. The dialectic was Marx's specific 'mode of thought' or 'method of logic' as it has been variously called, by which he analyzed the world and man's relationship to that world. As well as constituting a theory of knowledge (epistemology), what arises out of the dialectic is also an ontology or portrait of humankind that is based on the complete historicization of humanity; its 'absolute "historicism" ' or 'the absolute secularisation and earthliness of thought', as Gramsci worded it (Gramsci, 1971, p. 465). Embracing a fully secular and historical view of humanity, it provides a vantage point that allows the multiple and complex effects of our own conceptual heritage to be interrogated in relation to our developing 'nature' or 'being'. The argument presented in this paper is that the legacy of both Hegel and Marx is manifest in the depth of Gramsci's comprehension of what he termed the 'educative-formative' problem of hegemony. It is precisely the legacy of this Hegelian-Marxist radical philosophical critique that is signified in his continuing commitment to the 'philosophy of praxis' and the historicaldialectical principles that underpin this worldview.

Although an understanding of the lived experience of foster care relationships can provide valuable information to guide social work practice and policy, few such studies have been carried out. This article presents findings from a qualitative investigation exploring experiences of relationships between foster carers and the young people in their care. Eight care-experienced young people and nine foster carers participated in interviews and focus groups. Interpretative Phenomenological Analysis (IPA) was used to explore their experiences. The insider’s perspective was further amplified through engaging peer researchers with experience of fostering relationships – one a young person who had been in care, the other a long-term carer. Two overarching themes were identified. Firstly, participants made sense of fostering relationships through comparisons with birth family ones, particularly in relation to the impact of care systems, continuing biological family relationships and foster care language. Secondly, previous experiences created barriers to forming positive fostering relationships, but when these were overcome the experience could be life changing. The implications of these findings for social care policy regarding foster carer support, training and matching guidelines are discussed.

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