Haecceitas




Haecceitas (ab haec) est nomen in philosophia mediaevali primum a Ioanne Scoto factum, quae distinctas rei qualitates, proprietates, vel notas designat quae eam rem singularem faciunt. Haecceitas est praesens hominis vel rei qualitas, varietas inter notionem unius hominis et notionem ipsius Socratis, personae peculiaris.[1]Carolus Sanders Peirce hoc nomine usus est pro referentia non descriptiva ad hominem.[2]




Index






  • 1 Haecceitas et quidditas


  • 2 Haecceitas, sociologia, philosophia


  • 3 Litterae recentiores


  • 4 Nexus interni


  • 5 Notae


  • 6 Bibliographia


  • 7 Nexus externi





Haecceitas et quidditas |


Haecceitas definiri potest in nonnullis dictionariis tantum essentia rei, vel simplex quidditatis vel hypokeimenonis synonymum. Talis autem significationem propriam et utilitatem subtilem ex definitione removet. Quoniam haecceitas ad aspectus rei qui eam rem separatam faciunt spectat, quidditas spectat ad universas rei qualitates, aspectus rei qui ea cum aliis rebus partiri potest, et per quos partem generis rerum constituere potest.[3]


Duns Scotus hanc distinctionem facit:


Because there is among beings something indivisible into subjective parts—that is, such that it is formally incompatible for it to be divided into several parts each of which is it—the question is not what it is by which such a division is formally incompatible with it (because it is formally incompatible by incompatibility), but rather what it is by which, as by a proximate and intrinsic foundation, this incompatibility is in it. Ergo, the sense of the questions on this topic [viz. of individuation] is: What is it in [e.g.] this stone, by which as by a proximate foundation it is absolutely incompatible with the stone for it to be divided into several parts each of which is this stone, the kind of division that is proper to a universal whole as divided into its subjective parts?[4]

Cum nomina sicut haecceitas, quidditas, noumenon, et hypokeimenon essentiam rei evocant, cuique sunt variationes subtiles, et ad varios essentiae rei aspectus dicunt. Haecceitas sic sivit Scotum invenire terram mediam in disceptatione de universalibus inter nominalismum et realismum.[5]



Haecceitas, sociologia, philosophia |


Socialis realitatis constructio, ethnomethodologia, et explicatio sermonis sunt maior cogitationis flumina quae annos 1960 novum sociologiae genus eloraborabant, sociologiam, philosophiam, et explicationem civiliem impellentia. Haroldus Garfinkel est conditor ethnomethodologiae, et magister Harvey Sacks, unius ex conditoribus explicationis sermonis. Nomen haecceitatis in suis Studies in Ethnomethodology ('Studiis in ethnomethodologia', 1963), ad exornandam natura] necessario indexicalem ullius expressionis, morum, vel rerum status. Apud eum, partes ostendunt ordinem socialem ad quam spectant intra condicionem ad cuius definitionem prosunt. Investigatio certarum condicionum in earum haecceitate est res ethnomethodologiae.


Garfinkel, in commentario usitate "Plenum Parsonianum" appellata (1988), nomine haecceitates usus est ad significare gravitatem infinitarum contingentiarum in condicionibus et rationibus.[6] Garfinkel ab Edmundo Husserl cum phaenomenologia, Bertrando Russell cum logica, et Nelson Goodman cum theoria perceptionis mutuabatur. Phaenomenologia est campus phaenomenorum per se investigatorum, et ergo videri potest hodiernum genus philosophicaum notionis mediaevalis haecceitatis, quamquam non earum quidditatem vel phaenomenon vel essentiam vehementius dicit, sed potius usus et perceptiones quae haec phaenomena fabricantur.



Litterae recentiores |


Gerardus Manley Hopkins Scoto usus est, quem, ad constructandam suam poeticam scaenae interioris theoriam, appellavit "rarissime venatus realitatis retextor."[7][8]Iacobus Joyce haeccitatis similiter usus est notione ad evolvendam suam saecularem epiphaniae notionem.[9]


Nexus interni



  • Avicenna

  • Designatio rigida

  • Essentia

  • Entitativitas

  • Haecceitismus

  • Methodologia

  • Ontologia

  • Principium individuationis

  • Quidditas



Notae |




  1. ↑ W. H. Gardner, Gerald Manley Hopkins (1975), xxiii.


  2. ↑ M. A. Bertman, Humanities Insights (2007), 39.


  3. ↑ Peter Hicks, The Journey So Far (2003), 218.


  4. ↑ Scotus, Ordinatio II, d. 3, p. 1. q. 2, n. 48, 7:412-413; Spade (1994), 69.


  5. ↑ Hicks, The Journey So Far (2003), 218.


  6. ↑ Ann Rawls, The Blackwell Companion to Major Contemporary Social Theorists (2003), ed. Georges Ritzer.


  7. ↑ Anglice"Of reality the rarest-veined unraveller."


  8. ↑ Duns Scotus's Oxford, in Gardner, p. xxiv.


  9. ↑ Kearney 2007:133–134.



Bibliographia |



  • Deleuze, Gilles, et Félix Guattari. 2004. A Thousand Plateaus. Conv. Brian Massumi. Capitalism and Schizophrenia, 2. Londinii et Novi Eboraci: Continuum.

  • Deleuze, Gilles, et Félix Guattari. 1994. What is Philosophy? Conv. Hugh Tomlinson et Gregory Burchell. Novi Eboraci: Columbia University Press.

  • Garfinkel, Harold. 1988. Evidence for Locally Produced, Naturally Accountable Phenomena of Order, Logic, Meaning, Method, etc., in and as of the Essentially Unavoidable and Irremediable Haecceity of Immortal Ordinary Society. Sociological Theory 6(1):103–109.

  • Gilson, E. 1983. Études médiévales. Lutetiae: J. Vrin. ISBN 27111608034.

  • Heuser, A. 1955. The Shaping Vision of Gerald Manley Hopkins. Oxford University Press.

  • Kearney, Richard. 2007. Navigations: Collected Irish Essays: 1976–2006. Eblanae: Liliput Press. ISBN 1843510316.

  • Longpre, E. 1924. La Philosophie du B. Duns Scotus. Lutetiae.



Nexus externi |




  • "Medieval Theories of Haecceity," Stanford Encycloepdia of Philosophy


  • Singularitas, www.christianhubert.com


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