With the rise of science, we moderns believe, the world changed irrevocably, separating us forever from our primitive, premodern ancestors. But if we were to let go of this fond conviction, Bruno Latour asks, what would the world look like? His book, an anthropology of science, shows us how much of modernity is actually a matter of faith. What does it mean to be modern? What difference does the scientific method make? The difference, Latour explains, is in our careful distinctions between nature and society, between human and thing, distinctions that our benighted ancestors, in their world of alchemy, astrology, and phrenology, never made. But alongside this purifying practice that defines modernity, there exists another seemingly contrary one: the construction of systems that mix politics, science, technology, and nature. The ozone debate is such a hybrid, in Latour’s analysis, as are global warming, deforestation, even the idea of black holes. As these hybrids proliferate, the prospect of keeping nature and culture in their separate mental chambers becomes overwhelming—and rather than try, Latour suggests, we should rethink our distinctions, rethink the definition and constitution of modernity itself. His book offers a new explanation of science that finally recognizes the connections between nature and culture—and so, between our culture and others, past and present. Nothing short of a reworking of our mental landscape, We Have Never Been Modern blurs the boundaries among science, the humanities, and the social sciences to enhance understanding on all sides. A summation of the work of one of the most influential and provocative interpreters of science, it aims at saving what is good and valuable in modernity and replacing the rest with a broader, fairer, and finer sense of possibility.
From weaker to stronger rhetoric : literature - Laboratories - From weak points to strongholds : machines - Insiders out - From short to longer networks : tribunals of reason - Centres of calculation.
Bruno Latour has written a unique and wonderful tale of a technological dream gone wrong. The story of the birth and death of Aramis—the guided-transportation system intended for Paris—is told in this thought-provoking and fictional account by several different parties: an engineer and his professor; company executives and elected officials; a sociologist; and finally Aramis itself, who delivers a passionate plea on behalf of technological innovations that risk being abandoned by their makers. As the young engineer and professor follow Aramis’s trail—conducting interviews, analyzing documents, assessing the evidence—perspectives keep shifting: the truth is revealed as multilayered, unascertainable, comprising an array of possibilities worthy of Rashomon. This charming and profound book, part novel and part sociological study, is Latour at his thought-provoking best.
The Prince and the Wolf contains the transcript of a debate which took place on 5th February 2008 at the London School of Economics (LSE) between the prominent French sociologist, anthropologist, and philosopher Bruno Latour and the Cairo-based American philosopher Graham Harman.
In this book Bruno Latour calls upon Christians to join the struggle to avert a climate catastrophe. First and foremost, Christians need to overcome their lack of interest in “earthly things” and pay attention to the Earth at a time when it is being neglected. He also urges Christians to renew their understanding of their faith in the context of the new image of the world that has emerged from earth system science – that of a world in which the myriad of beings that inhabit the world are interdependent and living in close proximity on a slender, fragile membrane on the surface of the planet. This new image of the world cannot fail to have an impact on the sciences, on politics, and on religion, just as, in earlier centuries, the cosmology of Copernicus and Galileo upset the old order. Latour sees the ecological crisis, and the cosmological mutation that it entails, as an opportunity to convey anew, to the largest possible audience, the tradition of Christianity as it has never been appreciated before, by bringing to bear the lessons of eschatology on the great crisis that looms before us all.
In this book, Bruno Latour pursues his ethnographic inquiries into the different value systems of modern societies. After science, technology, religion, art, it is now law that is being studied by using the same comparative ethnographic methods. The case study is the daily practice of the French supreme courts, the Conseil d’Etat, specialized in administrative law (the equivalent of the Law Lords in Great Britain). Even though the French legal system is vastly different from the Anglo-American tradition and was created by Napoleon Bonaparte at the same time as the Code-based system, this branch of French law is the result of a home-grown tradition constructed on precedents. Thus, even though highly technical, the cases that form the matter of this book, are not so exotic for an English-speaking audience. What makes this study an important contribution to the social studies of law is that, because of an unprecedented access to the collective discussions of judges, Latour has been able to reconstruct in detail the weaving of legal reasoning: it is clearly not the social that explains the law, but the legal ties that alter what it is to be associated together. It is thus a major contribution to Latour’s social theory since it is now possible to compare the ways legal ties build up associations with the other types of connection that he has studied in other fields of activity. His project of an alternative interpretation of the very notion of society has never been made clearer than in this work. To reuse the title of his first book, this book is in effect the 'Laboratory Life of Law'.
After the harrowing experience of the pandemic and lockdown, both states and individuals have been searching for ways to exit the crisis, many hoping to return as soon as possible to ‘the world as it was before the pandemic’. But there is another way to learn the lessons of this ordeal: as inhabitants of the earth, we may not be able to exit lockdown so easily after all, since the global health crisis is embedded in another larger and more serious crisis – that brought about by the New Climate Regime. Learning to live in lockdown might be an opportunity to be seized: a dress-rehearsal for the climate mutation, an opportunity to understand at last where we – inhabitants of the earth – live, what kind of place ‘earth’ is and how we will be able to orient ourselves and exist in this world in the years to come. We might finally be able to explore the land in which we live, together with all other living beings, begin to understand the true nature of the climate mutation we are living through and discover what kind of freedom is possible – a freedom differently situated and differently understood. In this sequel to his bestselling book Down to Earth, Bruno Latour provides a compass for this necessary re-orientation of our lives, outlining the metaphysics of confinement and deconfinement with which we will all be obliged to come to terms by the strange times in which we are living.
Reassembling the Social is a fundamental challenge from one of the world's leading social theorists to how we understand society and the 'social'. Bruno Latour's contention is that the word 'social', as used by Social Scientists, has become laden with assumptions to the point where it has become misnomer. When the adjective is applied to a phenomenon, it is used to indicate a stablilized state of affairs, a bundle of ties that in due course may be used to account for another phenomenon. But Latour also finds the word used as if it described a type of material, in a comparable way to an adjective such as 'wooden' or 'steely'. Rather than simply indicating what is already assembled together, it is now used in a way that makes assumptions about the nature of what is assembled. It has become a word that designates two distinct things: a process of assembling; and a type of material, distinct from others. Latour shows why 'the social' cannot be thought of as a kind of material or domain, and disputes attempts to provide a 'social explanations' of other states of affairs. While these attempts have been productive (and probably necessary) in the past, the very success of the social sciences mean that they are largely no longer so. At the present stage it is no longer possible to inspect the precise constituents entering the social domain. Latour returns to the original meaning of 'the social' to redefine the notion, and allow it to trace connections again. It will then be possible to resume the traditional goal of the social sciences, but using more refined tools. Drawing on his extensive work examining the 'assemblages' of nature, Latour finds it necessary to scrutinize thoroughly the exact content of what is assembled under the umbrella of Society. This approach, a 'sociology of associations', has become known as Actor-Network-Theory, and this book is an essential introduction both for those seeking to understand Actor-Network Theory, or the ideas of one of its most influential proponents.
In a series of televised interviews broadcast in spring 2022, Bruno Latour explained, in clear and straightforward terms, how humans have changed the planet and why environmental disasters are an intrinsic part of modern life. We have now come to realize that all life depends on a thin skin of our planet that is only few kilometres thick – what scientists call the ‘critical zone’. Our capacity to continue to live on a planet we are transforming is now at risk and if we wish to survive as a species, we must put an end to the mechanisms of destruction, rethink our connection to living beings, and face head-on the confrontation between the extractivists who are exploiting the Earth’s resources and the ecologists. This poignant reflection on the greatest challenge of our time was also an opportunity for Latour to explain the underlying thread that guided his work throughout his career, from his pathbreaking research on the social construction of scientific knowledge to his last writings on the Anthropocene.
What is to be done with politicl ecology? Qhy political ecology has to let go of nature; How to bring the collective together; A new separation of power; Skills for the collective; Exploring common worlds; What is to be done? political ecology.
This highly original work presents laboratory science in a deliberately skeptical way: as an anthropological approach to the culture of the scientist. Drawing on recent work in literary criticism, the authors study how the social world of the laboratory produces papers and other "texts,"' and how the scientific vision of reality becomes that set of statements considered, for the time being, too expensive to change. The book is based on field work done by Bruno Latour in Roger Guillemin's laboratory at the Salk Institute and provides an important link between the sociology of modern sciences and laboratory studies in the history of science.
A scientist friend asked Bruno Latour point-blank: “Do you believe in reality?” Taken aback by this strange query, Latour offers his meticulous response in Pandora’s Hope. It is a remarkable argument for understanding the reality of science in practical terms. In this book, Latour, identified by Richard Rorty as the new “bête noire of the science worshipers,” gives us his most philosophically informed book since Science in Action. Through case studies of scientists in the Amazon analyzing soil and in Pasteur’s lab studying the fermentation of lactic acid, he shows us the myriad steps by which events in the material world are transformed into items of scientific knowledge. Through many examples in the world of technology, we see how the material and human worlds come together and are reciprocally transformed in this process. Why, Latour asks, did the idea of an independent reality, free of human interaction, emerge in the first place? His answer to this question, harking back to the debates between Might and Right narrated by Plato, points to the real stakes in the so-called science wars: the perplexed submission of ordinary people before the warring forces of claimants to the ultimate truth.
Bruno Latour is best known for his work in the cultural study of science. In this pamphlet he turns his attention to another worthy pursuit: the project of peace. As one might expect, Latour gives us a radically different picture of this project than Kant or the philosophes, asserting that the West has been in a constant state of war both with other cultures and its own—although unwittingly so. Read through the lens of his trademark take on "the modern," his arguments are original, thoughtful, and, as usual, provocative.
In a new approach to philosophical anthropology, Bruno Latour offers answers to questions raised in We Have Never Been Modern: If not modern, what have we been, and what values should we inherit? An Inquiry into Modes of Existence offers a new basis for diplomatic encounters with other societies at a time of ecological crisis.
The present ecological mutation has organized the whole political landscape for the last thirty years. This could explain the deadly cocktail of exploding inequalities, massive deregulation, and conversion of the dream of globalization into a nightmare for most people. What holds these three phenomena together is the conviction, shared by some powerful people, that the ecological threat is real and that the only way for them to survive is to abandon any pretense at sharing a common future with the rest of the world. Hence their flight offshore and their massive investment in climate change denial. The Left has been slow to turn its attention to this new situation. It is still organized along an axis that goes from investment in local values to the hope of globalization and just at the time when, everywhere, people dissatisfied with the ideal of modernity are turning back to the protection of national or even ethnic borders. This is why it is urgent to shift sideways and to define politics as what leads toward the Earth and not toward the global or the national. Belonging to a territory is the phenomenon most in need of rethinking and careful redescription; learning new ways to inhabit the Earth is our biggest challenge. Bringing us down to earth is the task of politics today.
Bruno Latour’s long term project is to compare the felicity and infelicity conditions of the different values dearest to the heart of those who have ‘never been modern’. According to him, this is the only way to develop an anthropology of the Moderns. After his work on science, on technology and, more recently, on law, this book explores the truth conditions of religious speech acts. Even though there is no question that religion is one of the values that has been intensely cherished in the course of history, it’s also clear that it has become immensely difficult to tune in to its highly specific mode of enunciation. Every effort to speak in the right key sounds awkward, reactionary, pious or simply empty. Hence the necessity of devising a way of writing that brings to the fore this elusive form of speech to render it audible again. In this highly original book, the author offers a completely different tack on the endless ‘science and religion’ conflict by protecting them both from the confusion with the notion of information. Like The Making of Law, this book is one more attempt at developing this ‘inquiry on modes of existence’ that provides an alternative definition of society.
The emergence of modern sciences in the seventeenth century profoundly renewed our understanding of nature. For the last three centuries new ideas of nature have been continually developed by theology, politics, economics, and science, especially the sciences of the material world. The situation is even more unstable today, now that we have entered an ecological mutation of unprecedented scale. Some call it the Anthropocene, but it is best described as a new climatic regime. And a new regime it certainly is, since the many unexpected connections between human activity and the natural world oblige every one of us to reopen the earlier notions of nature and redistribute what had been packed inside. So the question now arises: what will replace the old ways of looking at nature? This book explores a potential candidate proposed by James Lovelock when he chose the name 'Gaia' for the fragile, complex system through which living phenomena modify the Earth. The fact that he was immediately misunderstood proves simply that his readers have tried to fit this new notion into an older frame, transforming Gaia into a single organism, a kind of giant thermostat, some sort of New Age goddess, or even divine Providence. In this series of lectures on 'natural religion,' Bruno Latour argues that the complex and ambiguous figure of Gaia offers, on the contrary, an ideal way to disentangle the ethical, political, theological, and scientific aspects of the now obsolete notion of nature. He lays the groundwork for a future collaboration among scientists, theologians, activists, and artists as they, and we, begin to adjust to the new climatic regime.
The Prince and the Wolf contains the transcript of a debate which took place on 5th February 2008 at the London School of Economics (LSE) between the prominent French sociologist, anthropologist, and philosopher Bruno Latour and the Cairo-based American philosopher Graham Harman.
The emergence of modern sciences in the seventeenth century profoundly renewed our understanding of nature. For the last three centuries new ideas of nature have been continually developed by theology, politics, economics, and science, especially the sciences of the material world. The situation is even more unstable today, now that we have entered an ecological mutation of unprecedented scale. Some call it the Anthropocene, but it is best described as a new climatic regime. And a new regime it certainly is, since the many unexpected connections between human activity and the natural world oblige every one of us to reopen the earlier notions of nature and redistribute what had been packed inside. So the question now arises: what will replace the old ways of looking at nature? This book explores a potential candidate proposed by James Lovelock when he chose the name 'Gaia' for the fragile, complex system through which living phenomena modify the Earth. The fact that he was immediately misunderstood proves simply that his readers have tried to fit this new notion into an older frame, transforming Gaia into a single organism, a kind of giant thermostat, some sort of New Age goddess, or even divine Providence. In this series of lectures on 'natural religion,' Bruno Latour argues that the complex and ambiguous figure of Gaia offers, on the contrary, an ideal way to disentangle the ethical, political, theological, and scientific aspects of the now obsolete notion of nature. He lays the groundwork for a future collaboration among scientists, theologians, activists, and artists as they, and we, begin to adjust to the new climatic regime.
After the harrowing experience of the pandemic and lockdown, both states and individuals have been searching for ways to exit the crisis, many hoping to return as soon as possible to ‘the world as it was before the pandemic’. But there is another way to learn the lessons of this ordeal: as inhabitants of the earth, we may not be able to exit lockdown so easily after all, since the global health crisis is embedded in another larger and more serious crisis – that brought about by the New Climate Regime. Learning to live in lockdown might be an opportunity to be seized: a dress-rehearsal for the climate mutation, an opportunity to understand at last where we – inhabitants of the earth – live, what kind of place ‘earth’ is and how we will be able to orient ourselves and exist in this world in the years to come. We might finally be able to explore the land in which we live, together with all other living beings, begin to understand the true nature of the climate mutation we are living through and discover what kind of freedom is possible – a freedom differently situated and differently understood. In this sequel to his bestselling book Down to Earth, Bruno Latour provides a compass for this necessary re-orientation of our lives, outlining the metaphysics of confinement and deconfinement with which we will all be obliged to come to terms by the strange times in which we are living.
In recent decades, the dissemination and the adoption of new public management (NPM) have been significant within the new public sector. One key innovation is the adoption of accrual accounting from business enterprise. The unresolved question is, what does accrual accounting mean in practice for government? This book analyzes the initial stage of development of an accrual accounting system in the context of regional government in Italy. It presents the accrual accounting system as a new technology and contributes to understanding of neutral tools involved in a public sector reform.
With the rise of science, we moderns believe, the world changed irrevocably, separating us forever from our primitive, premodern ancestors. But if we were to let go of this fond conviction, Bruno Latour asks, what would the world look like? His book, an anthropology of science, shows us how much of modernity is actually a matter of faith. What does it mean to be modern? What difference does the scientific method make? The difference, Latour explains, is in our careful distinctions between nature and society, between human and thing, distinctions that our benighted ancestors, in their world of alchemy, astrology, and phrenology, never made. But alongside this purifying practice that defines modernity, there exists another seemingly contrary one: the construction of systems that mix politics, science, technology, and nature. The ozone debate is such a hybrid, in Latour’s analysis, as are global warming, deforestation, even the idea of black holes. As these hybrids proliferate, the prospect of keeping nature and culture in their separate mental chambers becomes overwhelming—and rather than try, Latour suggests, we should rethink our distinctions, rethink the definition and constitution of modernity itself. His book offers a new explanation of science that finally recognizes the connections between nature and culture—and so, between our culture and others, past and present. Nothing short of a reworking of our mental landscape, We Have Never Been Modern blurs the boundaries among science, the humanities, and the social sciences to enhance understanding on all sides. A summation of the work of one of the most influential and provocative interpreters of science, it aims at saving what is good and valuable in modernity and replacing the rest with a broader, fairer, and finer sense of possibility.
A case study of the daily practice of one of the French supreme courts, the Conseil d'Etat, which specialises in administrative law. Because of an unprecedented access to the collective discussions of judges, the author is able to reconstruct in detail the weaving of legal reasoning.
In 1908, thunderous blasts and blazing fires from the sky descended upon the desolate Tunguska territory of Siberia. The explosion knocked down an area of forest larger than London and was powerful enough to obliterate Manhattan. The mysterious nature of the event has prompted a wide array of speculation and investigation, including from those who suspected that aliens from outer space had been involved. In this deeply researched account of the Tunguska explosion and its legacy in Russian society, culture, and the environment, Andy Bruno recounts the intriguing history of the disaster and researchers' attempts to understand it. Taking readers inside the numerous expeditions and investigations that have long occupied scientists, he foregrounds the significance of mystery in environmental history. His engaging and accessible account shows how the explosion has shaped the treatment of the landscape, how uncertainty allowed unusual ideas to enter scientific conversations, and how cosmic disasters have influenced the past and might affect the future.
Delving into the tangled involvement of academic institutions with the benefice system in the Early Modern Period, this book focuses on an anomaly: medieval privileges that provided academics at Louvain, the self-declared storm-troopers of Catholic and dynastic restoration in the Netherlands, with access to the Post-Tridentine clerical job market. Despite their anachronistic flavour in a regional job market characterised by its openness for graduates, these privileges were considered vital for the survival of the university and of Catholicism. This conundrum, addressed via the analysis of the privileges and the conflicts they provoked in Louvain colleges, local church administrations, Brussels secretariats and Roman palaces during the archducal period (1588/1598-1621/1625), leads to refreshing explorations of a fabric of Academia in the making and of the multiple worlds of early modern Catholicism.
What can one man accomplish, even a great man and brilliant scientist? Although every town in France has a street named for Louis Pasteur, was he alone able to stop people from spitting, persuade them to dig drains, influence them to undergo vaccination? Pasteur’s success depended upon a whole network of forces, including the public hygiene movement, the medical profession (both military physicians and private practitioners), and colonial interests. It is the operation of these forces, in combination with the talent of Pasteur, that Bruno Latour sets before us as a prime example of science in action. Latour argues that the triumph of the biologist and his methodology must be understood within the particular historical convergence of competing social forces and conflicting interests. Yet Pasteur was not the only scientist working on the relationships of microbes and disease. How was he able to galvanize the other forces to support his own research? Latour shows Pasteur’s efforts to win over the French public—the farmers, industrialists, politicians, and much of the scientific establishment. Instead of reducing science to a given social environment, Latour tries to show the simultaneous building of a society and its scientific facts. The first section of the book, which retells the story of Pasteur, is a vivid description of an approach to science whose theoretical implications go far beyond a particular case study. In the second part of the book, “Irreductions,” Latour sets out his notion of the dynamics of conflict and interaction, of the “relation of forces.” Latour’s method of analysis cuts across and through the boundaries of the established disciplines of sociology, history, and the philosophy of science, to reveal how it is possible not to make the distinction between reason and force. Instead of leading to sociological reductionism, this method leads to an unexpected irreductionism.
A major work by one of the more innovative thinkers of our time, Politics of Nature does nothing less than establish the conceptual context for political ecology—transplanting the terms of ecology into more fertile philosophical soil than its proponents have thus far envisioned. Bruno Latour announces his project dramatically: “Political ecology has nothing whatsoever to do with nature, this jumble of Greek philosophy, French Cartesianism and American parks.” Nature, he asserts, far from being an obvious domain of reality, is a way of assembling political order without due process. Thus, his book proposes an end to the old dichotomy between nature and society—and the constitution, in its place, of a collective, a community incorporating humans and nonhumans and building on the experiences of the sciences as they are actually practiced. In a critique of the distinction between fact and value, Latour suggests a redescription of the type of political philosophy implicated in such a “commonsense” division—which here reveals itself as distinctly uncommonsensical and in fact fatal to democracy and to a healthy development of the sciences. Moving beyond the modernist institutions of “mononaturalism” and “multiculturalism,” Latour develops the idea of “multinaturalism,” a complex collectivity determined not by outside experts claiming absolute reason but by “diplomats” who are flexible and open to experimentation.
From weaker to stronger rhetoric : literature - Laboratories - From weak points to strongholds : machines - Insiders out - From short to longer networks : tribunals of reason - Centres of calculation.
A great difficulty facing a biographer of Cauchy is that of delineating the curious interplay between the man, his times, and his scientific endeavors. Professor Belhoste has succeeded admirably in meeting this challenge and has thus written a vivid biography that is both readable and informative. His subject stands out as one of the most brilliant, versatile, and prolific fig ures in the annals of science. Nearly two hundred years have now passed since the young Cauchy set about his task of clarifying mathematics, extending it, applying it wherever possible, and placing it on a firm theoretical footing. Through Belhoste's work we are afforded a detailed, rather personalized picture of how a first rate mathematician worked at his discipline - his strivings, his inspirations, his triumphs, his failures, and above all, his conflicts and his errors.
This book is an attempt to define some mechanisms of architectural design practice, make them communicable and replicable in the form of a handbook-of-sorts. Within a game of strategy, twelve groups of architects work on adjacent and sometimes overlapping areas in an eastern district of the city of Detroit. The book employs the game and its results to elaborate on some questions: how does architectural design work as day-to-day practice? What are its effects, and how can they be measured? How is practice innovated, i.e. how do architects learn from, or capitalize on, previous effective action? "The Detroit Great Game presents a captivating and timely pedagogical experiment and offers a much-needed rethinking of the playful dimension of architectural education. Federighi and Bruno offer a fresh pragmatist perspective to the reality of project making tracing the contingencies, negotiations, documentary exchange, promises and contextual complexities of architecture in the making. Vividly written and filled with insightful examples and innovative graphics, it is a must-read for every student, academic and practitioner in Architecture." Albena Yaneva, University of Manchester "The Detroit Great Game demonstrates that no architectural project is autonomous from the world and that all projects catapult their players into an unpredictable future. It follows that all projects are susceptible to the vicissitudes of contingent encounters and unexpected roadblocks. Such is the great game of designing worlds on fields of immanence where documents and contracts hold equal weight to material objects. Groping experimentation and experience come first, know-how and knowledge afterwards. Enjoy this great game! Play it seriously!" Hélène Frichot, University of Melbourne
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