By François Cooren
What occurs while humans converse or discussion with one another? this is often the daunting query that this publication 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 company in discussion: ardour, incarnation, and ventriloquism proposes to discover this certain speculation through mobilizing metaphorically the concept of ventriloquism. in line with this ventriloqual standpoint, interactions are by no means simply neighborhood, yet dislocal, that's, they consistently mobilize figures (collectives, rules, values, feelings, etc.) that incarnate themselves in people’s discussions. This hugely unique ebook, which develops the analytical, useful and moral dimensions of this kind 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 resources for Action and agency in dialogue : passion, incarnation and ventriloquism
Chapter 1. For a renewed conception of action Although it is clear that Michel Callon (1986) and Bruno Latour (2005; Latour & Woolgar 1986) made historical and crucial contributions to this renewed way of conceiving of agency (for more details, see Cooren 2000, as well as Robichaud 2006, and Taylor & Van Every 2000) – they are, as far as I know, the ones who first introduced, following Greimas (1987), the notion of non-human actors (Callon & Latour 1981) in social sciences – I think that a very productive way of illustrating the analytical potency of this conception is to introduce what Pickering (1995) calls “tuning” or “the dance of agency” (p.
In ordinary language, action thus refers to the performing of something according to its transformative (change), durative (ongoing process), inchoative (beginning), or terminative (ending) aspects (Greimas & Courtès 1982), each of these aspects representing a specific way to account for the same phenomenon, that is, the production of change (Cooren 2000, 2004b; Taylor 1993; Taylor & Cooren 1997). According to this perspective, action can thus be minimally defined as a transformation of state operated by an agent.
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. (p. 24) “Alerting the prowler” is indeed problematic for philosophers, given that it is not something that I want to appropriate, to make mine, that is, for which I want to claim ownership. However, to the extent that my flipping the switch is causally linked to the light in the room alerting the prowler, there can be attribution, which is precisely what Davidson does when he says that I alerted the prowler, however he wants to call what I did: action, event, or thing done (for an interesting critique of the intentionalist perpective on action, see also Giddens 1984).
Action and agency in dialogue : passion, incarnation and ventriloquism by François Cooren