It is an exercise in haecceity
as the outcome is neither predictable nor replicable.
Such a bi-planar provision requires an a priori existence of the expression level, albeit not yet correlated to a meaning but necessarily present in its state of haecceity
Among his topics are the particularity of objects and the use of the term haecceity
in regard to essentialist artworks, traditional identity in the visual arts, language and information in the haecceities series, and the field of understanding.
As it makes this move, it loses touch with an earthly quiddity (essence) and takes on a rarified haecceity
("this-ness") dependent solely on the circumstances in which not only the chair finds itself, but the capricious circumstances of the subject who encounters the chair as well.
Gilles Deleuze and Felix Guattari offer that the BwO plays the same role as Duns Scotus's concept of haecceity
which they adopted and adapted in Anti-Oedipus (Cf, chapter I.
6) "Only this and nothing more" marks its words' being in time, scores their presence, the utterance of immediacy, phatic (but not vatic) haecceity
It is no surprise, then, that in Chandler's reading of the "Ode," he misses the strange exceptionality or haecceity
of the pansy, subsuming its aura in the "depth" of custom, stretching his definition of custom (now seemingly responsible for things we cannot share and repeat) in the process.
a) As in Hopkins's sprung rhythm, it may be a conduit of thisness or haecceity
, of instress; by stressing a syllable we ask it to stress us, to stress a responsiveness in us, to trigger a revelatory contact, an insight and a relationship (of wonder, awe, empathy, horror, etc.
Zhang, the cover of this issue features another beautiful photograph titled Haecceity
"ltk"'|4 by photographer Wei-Shyuan (Stone) Peng that was part of a textual and photographic essay called Zen Musings written by Peter and featured in issue 71-4.
Finally, I offer an introduction to Scotus's theory of haecceity
and highlight the ways it might serve as a foundational resource for a contemporary theological anthropology.
For Aquinas, it was matter that distinguished us as individuals, but for Scotus, each person had its own individual essence or haecceity
that made him unique.
His perspectives include the structure of material substance in Scotus' metaphysics, substantial natures: neither singular nor universal but common, and individuation by the haecceity