Bruno Latour – författare
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68 produkter
68 produkter
Häftad, Engelska, 1988
382 kr
A foundational text of science and technology studies from the field’s most celebrated theorist.Science and technology have an immense impact on every aspect of society, but how exactly are scientific facts produced? In this lively and authoritative classic, Bruno Latour reveals that social context is as important as technical content when it comes to understanding how science works.Latour’s focus is not on what scientists say but on what they do, from the day-to-day practice of gathering data and writing technical papers to the travel and networking required to secure funding. Observing the scientific enterprise with the analytical distance of an ethnographer participating in a foreign culture, he argues that science is driven not by value-neutral discoveries of objective truths and natural laws but by the elaboration of longer and stronger networks encompassing both people and things. Only by mobilizing a wide range of human and nonhuman actors—fellow scientists, bureaucrats, specimens, instruments, calculation devices, texts, microbes—can “fact-builders” successfully accumulate the authority needed to convert a novel, tendentious claim into an accepted truth.Setting a pioneering agenda for the social studies of science, Science in Action marshals a wealth of vivid examples to challenge conventional disciplinary boundaries and introduce readers to the disorienting conceptual universe of actor-network theory. Playful, irreverent, and unremittingly provocative, it remains among Latour’s most significant works.
Del 1 - onatur
Var landar vi?
Häftad, Svenska, 2023
179 kr
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Vi lever idag under en ny klimatregim. Förstår vi inte det förstår vi ingenting av de senaste decenniernas politik. Migrationen, avregleringarna, den skenande ojämlikheten - allt detta är symptom på en och samma stora omvälvning. Själva marken under oss har ändrat karaktär.
Våra gamla orienteringsverktyg fungerar inte längre. Tidigare gick det att förstå politik som en rörelse från ett lokalt förflutet mot en global framtid. Men där denna framtid fanns väntar nu en helt orealistisk glob. Och när vi försöker vända tillbaka till våra svunna hemtrakter visar de sig vara lika overkliga. Vi blir hängande i luften. Kraschen är förestående.
Det gäller att illa kvickt ta ut en ny bäring och hitta någonstans att landa. Men höger som vänster, konservativa som progressiva, extremister som centrister - alla förblir vi desorienterade.
I den här boken konstaterar Bruno Latour att vi inte har något val. All politik måste hädanefter orientera sig efter de ekologiska förutsättningarna för vår existens. Det kan antingen ske genom aktivt förnekande, i vilket fall politiken är dömd att förlora all substans. Eller så accepterar vi att allt måste kartläggas från scratch, att helt nya allianser måste ingås och att den hårda landningen äger rum någonstans mitt i geohistorien. I så fall kan en gemensam och beboelig värld kanske börja ta form på nytt.
Bruno Latour (1947-2022) tillhör samtidens mest inflytelserika tänkare. Han verkade över många fält, från laboratoriestudier till teologi, och gav nya banbrytande beskrivningar av den moderna världen. Latours unika filosofi och starka engagemang för fortsatt mänsklig blomstring gör honom till en omistlig röst i den ekologiska omvälvningens tid.
Översättarna har även försett boken med ett introducerande förord.
Häftad, Engelska, 1993
325 kr
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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.
Häftad, Engelska, 2022
133 kr
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Under what conditions could ecology, instead of being one cluster of movements among others, organise politics around an agenda and a set of beliefs? Can ecology aspire to define the political horizon in the way that liberalism, socialism, conservatism and other political ideologies have done at various times and places? What can ecology learn from history about how new political movements emerge, and how they win the struggle for ideas long before they translate their ideas into parties and elections?In this short text, consisting of seventy-six talking points, Bruno Latour and Nikolaj Schultz argue that if the ecological movement is to gain ideological consistency and autonomy it must offer a political narrative that recognises, embraces and effectively represents its project in terms of social conflict. Political ecology must accept that it brings along division. It must provide a convincing cartography of the conflicts it generates and, based on this, it must try to define a common horizon of collective action. In order to represent and describe these conflicts, Latour and Schultz propose to reuse the old notions of ‘class’ and ‘class struggle’, albeit infused with a new meaning in line with the ecological concerns of our New Climate Regime. Advancing the idea of a new ecological class, assembled by its collective interests in fighting the logic of production and safeguarding our planet’s conditions of habitability, they ask: how can a proud and self-aware ecological class emerge and take effective action to shape our collective future?
Häftad, Engelska, 2007
511 kr
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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.
Häftad, Engelska, 1986
529 kr
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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.
Häftad, Engelska, 2017
263 kr
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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.
Häftad, Engelska, 2018
147 kr
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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.
E-bok
PDF, Engelska, 2005363 kr
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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 thansimply 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.
E-bok
Engelska, 2007363 kr
Läs direkt efter köp
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 thansimply 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.
Inbunden, Engelska, 2005
2 677 kr
Skickas inom 5-8 vardagar
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.
Inbunden, Engelska, 2020
697 kr
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Häftad, Engelska, 2004
333 kr
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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.
Häftad, Engelska, 1996
341 kr
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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.
Häftad, Engelska, 1999
413 kr
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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.
Häftad, Engelska, 1993
389 kr
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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.
Häftad, Engelska, 2018
251 kr
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Over the past twenty-five years, Bruno Latour has developed a research protocol different from the actor-network theory with which his name is now associated—a research protocol that follows the different types of connectors that provide specific truth conditions. These are the connectors that prompt a climate scientist challenged by a captain of industry to appeal to the institution of science, with its army of researchers and mountains of data, rather than to “capital-S Science” as a higher authority. Such modes of extension—or modes of existence, Latour argues here—account for the many differences between law, science, politics, and other domains of knowledge.“Magnificent…An Inquiry into Modes of Existence shows that [Latour] has lost none of his astonishing fertility as a thinker, or his skill and wit as a writer…Latour’s main message—that rationality is ‘woven from more than one thread’—is intended not just for the academic seminar, but for the public square—and the public square today is global as never before.”—Jonathan Rée, Times Literary Supplement“Latour’s work makes the world—sorry, worlds—interesting again.”—Stephen Muecke, Los Angeles Review of Books
Inbunden, Engelska, 2009
964 kr
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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'.
Häftad, Engelska, 2009
281 kr
Skickas inom 5-8 vardagar
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'.
E-bok
Engelska, 2013316 kr
Läs direkt efter köp
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''.
Inbunden, Engelska, 2013
611 kr
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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.
Häftad, Engelska, 2013
226 kr
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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.
E-bok
Engelska, 2014253 kr
Läs direkt efter köp
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.
Inbunden, Engelska, 2017
793 kr
Skickas inom 5-8 vardagar
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.
E-bok
Engelska, 2017300 kr
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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.
Häftad, Engelska, 2010
251 kr
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On the Modern Cult of the Factish Gods continues the project that the influential anthropologist, philosopher, and science studies theorist Bruno Latour advanced in his book We Have Never Been Modern. There he redescribed the Enlightenment idea of universal scientific truth, arguing that there are no facts separable from their fabrication. In this concise work, Latour delves into the “belief in naive belief,” the suggestion that fetishes-objects invested with mythical powers-are fabricated and that facts are not. Mobilizing his work in the anthropology of science, he uses the notion of “factishes” to explore a way of respecting the objectivity of facts and the power of fetishes without forgetting that both are fabricated. While the fetish-worshipper knows perfectly well that fetishes are man-made, the Modern icon-breaker inevitably erects new icons. Yet Moderns sense no contradiction at the core of their work. Latour pursues his critique of critique, or the possibility of mediating between subject and object, or the fabricated and the real, through the notion of “iconoclash,” making productive comparisons between scientific practice and the worship of visual images and religious icons.
Häftad, Engelska, 2009
118 kr
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How can economics become genuinely quantitative? This is the question that French sociologist Gabriel Tarde tackled at the end of his career, and in this pamphlet, Bruno Latour and Vincent Antonin Lepinay offer a lively introduction to the work of that forgotten genius of nineteenth-century social thought. Tarde's solution was in total contradiction to the dominant views of his time: to quantify the connections between people and goods, you need to grasp 'passionate interests'. In Tarde's view, capitalism is not a system of cold calculations - rather it is a constant amplification in the intensity and reach of passions. In a stunning anticipation of contemporary economic anthropology, Tarde's work defines an alternative path beyond the two illusions responsible for so much modern misery: the adepts of the Invisible Hand and the devotees of the Visible Hand will learn how to escape the sterility of their fight and recognize the originality of a thinker for whom everything is intersubjective, hence quantifiable.At a time when the regulation of financial markets is the subject of heated debate, Latour and Lepinay provide a valuable historical perspective on the fundamental nature of capitalism.
E-bok
Engelska, 2013554 kr
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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.
Inbunden, Engelska, 2018
356 kr
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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.
E-bok
Engelska, 2018206 kr
Läs direkt efter köp
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.