ガーフィンケルへ

承前*1

恥ずかしい話ですけど、昔ニコラス・クザーヌスを、姓はクザーヌス、名はニコラスだと思っていた頃もあります＜鰤様

さて、haecceitas、英語で言えばhaecceityということで、ハロルド・ガーフィンケルのEthnomethodology’s Program: Working Out Durkheim’s Aphorismの頁を久しぶりに捲ってみる。
第１章”Central Claims of Ethnomethodolgy”の註16；

Until recently I spoke of quiddity, not haecceity. In my ignorance I didn’t know what that gave emphasis to exactly the wrong meaning. When Willard Van Orman Quine published Quiddities it was clear that quiddities had nothing at all to do with what EM had uncovered. Most emphatically EM studies did not mean essential detail. EM is not interested in essential in any sense of generic provision for a properly formulated propertied class of things. In their corpus the EM company has been looking at something that is other and different than, that is in contrast to, and is not reconciliable with established studies of order production, something that is incommensurably an alternate interest in, and an alternate provision for, what technical production of the phenomena of order* could be.
EM studies were not looking for quiddities. They were looking for haecceities--just-tihsness; just here, just now, with just what is at hand, with just who is here, in just the time that just this local gang of us have, in and with just what the local gang of us can make of just the time we need, and therein, in, about, as, and over the course of the in vivo work, achieving and exhibiting everything that those great achievements of comparability, universality, transcendentality of results, indifference of methods to the local parties who are using them, for what they consisted of looked like, the “missing what” of formal analytic studies of practical action. For any and all of those achievements there was a local company’s smooth concerted doings that those achievements would offer to EM their candidacy for respecification from their current established, availability as received terms of order, as received terms of logic, as terms of meaning, as terms of reason—as these terms of order* are available in received texts of intellectual history. (pp.99-100)

Ethnomethodology's Program (Legacies of Social Thought)

*1:http://d.hatena.ne.jp/sumita-m/20090308/1236521261