Mental health practitioners, assessing children for possible psychiatric conditions, need to probe sensitive matters. We examine practitioners’ use of questions which try to clarify a given issue by offering alternative descriptions of how things are: one bland, and the other clearly undesirable in some way. The undesirable states of affairs can be described in serious terms or, while still undesirable, in less serious ones. We find that if an undesirable state of affairs is described in seriously negative terms, it tends (...) to be put as the first item in the pair of alternatives. We argue that this version of the familiar ‘optimistic questioning’ practice ensures that were the negative case to be chosen, it would be in spite of it being the more interactionally difficult answer to give. That makes the answer diagnostically more reliable. We discuss the pros and cons use of this practice in the environment of triage. (shrink)

This article probes into grammatical conformity in Mandarin by examining meiyou, a multifunctional negative form, in question-answer sequences. Using a conversation analysis approach, it discovers that, as a conforming answer to polar questions, meiyou acquiesces to all the terms and constraints of the question and maximizes the progressivity of the sequence. As a non-conforming response to polar questions, it mitigates the disagreement by avoiding a pointed syntactic negation. Meiyou can also respond to Q-word questions, problematizing the inference incorporated in the (...) question. This study not only contributes to the cross-linguistic research on negative particles in talk-in-interaction but also reveals that grammatical conformity is a crucial dimension in Mandarin response design, providing further confirmation of the link between grammar, action, and sequence organization. (shrink)

Journal Name: Semiotica Issue: Ahead of print.

People meeting a robot for the first time do not know what it is capable of and therefore how to interact with it—what actions to produce, and how to produce them. Despite social robotics’ long-standing interest in the effects of robots’ appearance and conduct on users, and efforts to identify factors likely to improve human–robot interaction, little attention has been paid to how participants evaluate their robotic partner in the unfolding of actual interactions. This paper draws from qualitative analyses of (...) video-recorded interactions between a robot and groups of participants, in the framework of ethnomethodology and conversation analysis. We analyse the particular ways in which participants shape their embodied actions, how they can reproduce a prior action that failed to obtain a response from the robot; and how they explore the robot’s embodied nature. We find a set of recurrent methods or practices, showing that robot-recipient design displays not only participants’ initial assumptions about the robot’s competences, but also more importantly perhaps their continuous assessment of the robot’s behaviour, and their attempts to adapt to it. Participants locally produce and constantly revise their understanding of the robot as a more or less competent co-participant, drawing from its past, current, and projected conduct and responsiveness. We discuss the implications of these findings for research in robotics and human–robot interactions, and the value of the approach to shed new light on old questions by paying attention to the quality of gesture and the sequential organisation of interaction. (shrink)

Wolterstorff defends the claim not only that ‘God speaks’ through the Bible but also that the reader gains ever new insights upon subsequent readings of it. I qualify this project with the philosophical hermeneutics he rejects—namely that of Gadamer and Ricoeur. Wolterstorff thinks what he calls ‘authorial discourse interpretation’ provides warrant for religious communities believing that ‘God speaks’ to them through a text. In developing this hermeneutic, he dismisses the viability of Gadamer and Ricoeur's approach because, Wolterstorff asserts, their form (...) of interpretation is merely an operation performed on an artifact. While a cursory study of Gadamer and Ricoeur might support such dismissal, particularly Ricoeur's emphasis on writing's obliteration of dialogue, a closer study guided by the hermeneutic priority of questioning complicates Wolterstorff's caricature. If writing obliterates dialogue, what happens to questions and responses? My thesis is that dialogue with another is preserved through the hermeneutical arc. I demonstrate this through specifying distinct logics of question and answer that occur in the reading process, and I delimit these logics by way of appeal to contemporary literacy pedagogy and its taxonomies of questions. A voice does speak with and listen to a reader in the event of reading, in this case a God who is not behind but before the text. Isolating this other who speaks and listens provides reinforcement for constructive theological work aligned with Gadamer and Ricoeur's hermeneutics, and answers for the experience of hearing ‘God speak’ differently through sacred texts. (shrink)

A listener can offer an interpretation of what a speaker is currently saying. I distinguish between, on the one hand, proposing a candidate understanding that solves a manifest problem by offering new, relevant information; and, on the other hand, proposing a candidate understanding that does not seem to relate to any obvious obscurity in what the speaker is saying, and only offers material that the speaker clearly knows, or ought to know. Both kinds are interruptions to the progressivity of the (...) speaker’s project, but they differ qualitatitively. I argue that the former is affiliative and the latter disaffiliative, insofar as the latter calls attention to, and therefore invites correction or abandonment of, what the speaker is doing. I discuss what such a move might serve, and show how making it involves epistemic and deontological rights. (shrink)