Abstract
Sbisà’s contributions to philosophy of language, pragmatics, and semiotics have been a wonderful source of inspiration for many scholars interested in speech act theory. Since the publication of her 1980 article with Paolo Fabbri (“Models (?) for a Pragmatic Analysis”), she has indeed encouraged us, following Greimas’s work, to focus on the transformative dimension of speech acts, that is, their actional dimension. While speech act theory is still today mainly mobilized to study what people do when they communicate with each other, her contributions allow us to account, more generally, for how other-than-humans do things with or without words. Her semiotic reinterpretation of speech act theory reminds us what pragmatics owes to pragmatism as a philosophical movement—a movement that acknowledges the multiple agencies that compose our world and bring it into being. In this world, situations confirm or contradict what we believe to be true, arrows indicate where we should proceed to go to the restroom, and agreements commit signatories to a set of shared principles. In this chapter, I pay homage to Sbisà’s work by showing how it leads us to an investigation of what I call the ventriloquial dimension of communication. For communication to occur, something or someone always needs to be made to say or do things, which is the essence of ventriloquism. I show how this interpretation of communication allows us to reconsider how speech acts function.
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Notes
- 1.
For the sake of this discussion, and in keeping with Sbisà’s (2007) position, I will not create artificial distinctions between the words “acts” and “actions” even if some subtle nuances can, of course, always be introduced.
- 2.
I always hesitate calling a request that cannot be turned down an order. An order indeed usually consists of giving an authoritative instruction to do something, which is not the case when someone politely says, “Would you be kind enough to give me this file?” Maybe the verb “instruct” would be better in this case, as instructing is not as strong as ordering even if it is supposed to mark that what is requested cannot or should not be turned down.
- 3.
Although I don’t have enough space to develop this point, it is noteworthy that thinking, in this case, is always a form of saying. Although thinking can take the form of images, what Peirce (1991) would call icons, when a thought is articulated under the form of symbols in the Peircian sense, that is, what Austin would call words, this thought always materializes, by definition, as a form of speech in our head. We always hear ourselves privately thinking, a phenomenon that is well translated by the expression “thinking to oneself,” which is symptomatically translated by “se dire” in French (literally speaking to oneself).
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Cooren, F. (2023). Speech Acts and Ventriloquation: The Contribution of Marina Sbisà to a General Theory of Action and Performativity. In: Caponetto, L., Labinaz, P. (eds) Sbisà on Speech as Action. Philosophers in Depth. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-031-22528-4_7
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