By François Cooren
What occurs while humans converse or discussion with one another? this can be the daunting query that this ebook proposes to deal with by means of ranging from a arguable speculation: What if human interactants weren't the one ones to be thought of, paraphrasing Austin (1962), as “doing issues with words”? that's, what if different “things” may be granted the prestige of brokers in a dialogical state of affairs? Action and organization in discussion: ardour, incarnation, and ventriloquism proposes to discover this certain speculation by means of mobilizing metaphorically the concept of ventriloquism. in line with this ventriloqual point of view, interactions are by no means merely neighborhood, yet dislocal, that's, they continuously mobilize figures (collectives, rules, values, feelings, etc.) that incarnate themselves in people’s discussions. This hugely unique booklet, which develops the analytical, functional and moral dimensions of the sort of theoretical positioning, could be of curiosity to communique students, linguists, sociologists, dialog analysts, administration and organizational students, in addition to philosophers drawn to language, motion and ethics
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Extra info for Action and agency in dialogue : passion, incarnation and ventriloquism
What is really needed is some suitably generic term to bridge the following gap: supposed ‘A’ is a description of an action, ‘B’ something done voluntarily, though not intentionally, and ‘C’ is a description of something done involuntarily and unintentionally; finally, supposed A = B = C. Then A, B and C are the same – what? ‘Action’, ‘event’, ‘thing done’, each have, at least in some contexts, a strange ring when coupled with the wrong sort of description. Only the question, ‘Why did you (he) do A’ has the true generality required.
We have seen these scenes before and we will certainly see more like these ones in the future (even if they will certainly evolve). There are typified ways of performing car accident scenes into being, whether as a police officer or as the protagonists and this is precisely what A, B, and C happen to be doing in this interaction, making our reconstruction of their context possible. Speaking about performative utterances (but his reasoning could be applied to any performance whatsoever), Derrida (1988) writes, Could a performative utterance succeed if its formulation did not repeat a “coded” or iterable utterance, or in other words, if the formula I pronounce in order to open a meeting, launch a ship or a marriage were not identifiable as conforming with an iterable model, if it were not then identifiable in some way as a “citation”?
There are indeed typical or typified ways of conducting oneself as a police officer and protagonists at the scene of a car accident “for another next first time” (Garfinkel 2002), and it is precisely these ethnomethods, these iterable ways of doing things for another next first time, that we, as analysts and participants, can recognize here. Any event’s “haecceity” (its uniqueness, its whatness, its eventness, its indexicality) therefore is, by definition, contaminated or violated by its iterability, its uneventfullness, its repeatability, its replicability, that which makes it recognizable and assessable.