This paper draws on a study of numeracy coordinators in primary schools in the UK in the second year of the implementation of the National Numeracy Strategy. It identifies them as working between three main tasks: embedding the Strategy, sustaining teacher collegiality and auditing accountability. We identify tensions in 'being a coordinator' in relation to these tasks, especially for discourse and identity. We assess the usefulness of the metaphor of 'brokering' in 'communities of practice' to theorise such tensions. We conclude (...) with some reservations about the metaphor, especially in the way the tensions are discursively performed in relation to the rate of change, complexity of notions of professional identity, and the problematic 'community' status of audit in the educational context. (shrink)

In this article, I use Stengers’ (2010) concepts of ‘factish’, ‘requirements’ and ‘obligations’, as well as Latour’s (1993) critique of modernity, to interrogate the rise of Equal Temperament as the dominant system of tuning for western music. I argue that Equal Temperament is founded on an unacknowledged compromise which undermines its claims to rationality and universality. This compromise rests on the standardization which is the hallmark of the tuning system of Equal Temperament, and, in this way, it is emblematic of (...) Latour’s definition of modernity. I further argue that the problem of the tuning of musical instruments is one which epitomizes the modern distinction between the natural and the social. In turn, this bears witness to what Whitehead calls the ‘bifurcation of nature’. Throughout this article, using the work of Stengers and Latour, I seek to use tuning as a case study which allows social research to talk both of the natural and of the social aspects of music and tuning, without recourse to essentialism or simple social construction. In this way, my argument seeks to avoid bifurcating nature. (shrink)

This paper argues against the view that the standard explanation of phase transitions in statistical mechanics may be considered a causal explanation, a distortion that can nevertheless successfully represent causal relations.

Québec’s model of cultural diversity, Interculturalism, has been the object of considerable debate since Bouchard and Taylor released in 2008 their now famous report, Building the Future: A Time for Reconciliation. Among other things, the authors recommended that schools take more seriously Québec’s Intercultural model as a means of bringing diverse cultures into a single society. In this dissertation I consider the uptake and implication of Intercultural ideals in Québec’s History and Citizenship education course. This study involved three secondary school (...) history teachers in Montreal Anglophone schools. Using Thacher’s “normative case study” as the methodological framework, I combine curriculum documents, classroom observations, open-ended interviews, and photo-voice methods to illuminate the Intercultural model’s shortcomings with regard to issues of power and identity. The guiding question for this dissertation is: how do the historicized power dynamics embedded within Québec’s Intercultural policy shape history education in Québec? Two sets of tensions are found to be at the crux of the issue of history teaching in Québec: first the theoretical debates on history education do not take Québec’s specific brand of cultural negotiation into account, resulting in a lack of research on the civic implications of history education particular to the Québec context. Second, the Intercultural model itself does not adequately deal with entrenched issues of power relating to marginalized identities, which raises many questions for how civic education is being carried out in the province. (shrink)

The ArgumentBiology, understood in turn-of-the-century Germany to include psychology, held a central but enigmatic place in the philosopher Ernst Cassirer's work. From his earliest studies with Hermann Cohen through his long engagement with the theoretical biology of Jakob von Uexküll and Adolf Meyer-Abich, Cassirer consistently used the history and practice of biology to examine and delineate a set of characteristic tensions between the natural and cultural sciences. This paper examines Cassirer's treatment of this theme by addressing two contrasting interpretations he (...) gave — in hisPhilosophy of Symbolic Forms and in hisEssay on Man — to the benchmark case from empirical psychology of the “talking” horse “Clever Hans.” The original case involved the horse's ability to signal answers to remarkably complex questions by stamping its hooves, an ability that ultimately appeared to rest on a capacity to detect extremely minute unintentional movement cues in its auditors as it reached the appropriate answer. Due to both Cassirer's shifting description of the case within his philosophy and the case's inherent polyvalence, Cassirer's remarks provide a useful window onto the social, epistemological, and stylistic meaning of his “unified” philosophy of human culture and science. (shrink)

Organic cotton productionboomed in the early 1990s only to fall steeplymid-decade. Production is currently rising, butslowly, and has yet to reach previous levels.This is in marked contrast to the steady growthin organic food production during the 1990s.Why, when other areas of organic productionexperienced steady growth, did organic cottonexperience a boom and bust? A study of thecotton production and processing industryreveals a long and heavily industrializedproduction chain that has presented numerouschallenges to growers and processors trying tointroduce an organic product. In addition, (...) muchof the surge in demand for organic cotton clothoriginated with clothing manufacturersresponding to increased consumer environmentalconcern and interest in improving theirenvironmental reputations. This demandevaporated when clothing companies encountereda lack of consumer awareness of theenvironmental costs of conventional cottonproduction and the benefits of organic cotton.Organic clothing lines were abandoned and manycotton farmers, left with no market for theirorganic bales, were forced to either store thebales or sell them on the conventional marketfor a loss. An examination of the social andtechnical aspects of organic cotton productionidentifies some of the critical variables, suchas the risks farmers face in agriculturalproduction, the organic standards, sources ofinnovation in technological change, and the roleof consumer demand in supporting moresustainable technology, all of which shape thecontinuing development of organic products. (shrink)

The essay presents a novel theory of meaning-as-response inspired by the pragmatist cultural historian Morse Peckham in the mid-twentieth century. This approach is useful here in consideration of how artistic behavior can make a difference in technical culture and in relation to innovative technical practices. Continuing from Félix Guattari's notion of the machine as a partial object, this essay examines the essentialist idea of computational machines as creative collaborators which haunts the model of interaction prevailing today. Following this negative critique, (...) the essay advances a positive approach emphasizing partiality in experimental design practices as a step toward a renewed art of living. (shrink)

The program of intervening, manipulating, constructing and creating is central to natural and engineering sciences. A renewed wave of interest in this program has emerged within the recent practices and discourse of nano-technoscience. However, it is striking that, framed from the perspective of well-established epistemologies, the constructed technoscientific objects and engineered things remain invisible. Their ontological and epistemological status is unclear. The purpose of the present paper is to support present-day approaches to techno-objects ( ontology ) insofar as they make (...) these hidden objects epistemologically perceivable. To accomplish this goal, it is inspiring to look back to the origin of the project of modernity and to its founding father: Francis Bacon. The thesis is that everything we need today for an adequate (dialectic-materialist), ontologically well-informed epistemology of technoscience can be found in the works of Bacon—this position will be called epistemological real-constructivism. Rather than describing it as realist or constructivist, empiricist or rationalist, Bacon’s position can best be understood as real-constructivist since it challenges modern dichotomies, including the dichotomy between epistemology and ontology. Such real-constructive turn might serve to promote the acknowledgement that natural and engineering sciences, in particular recent technosciences, are creating and producing the world we live in. Reflection upon the contemporary relevance of Bacon is intended as a contribution to the expanding and critical discussion on nano-technoscience. (shrink)

New sciences born or developed in the 20th century (information, materials, life science) are based on forms of complementarity that differ from the past. The paper discusses cognitive, or disciplinary, institutional, and technical complementarity. It argues that new sciences apply a reductionist explanatory strategy to complex multi-layered systems. In doing so the reductionist promise is falsified, generating the need for multi-level kinds of explanation (e.g. in post-genomic molecular biology), new forms of complementarity between scientific and non-scientific organizations, and new forms (...) of experimental and informational facilities. The paper develops the argument in theoretical terms, comparing it with the STS literature, and offers preliminary evidence based on the experience of Networks of Excellence. (shrink)

This paper gives a philosophical outline of the initial foundations of politics as presented in the work of Plato and argues why this traditional philosophical approach can no longer serve as the foundation of politics. The argumentation is mainly based on the work of Latour (1993, 1997, 1999a, 2004, 2005, 2007, 2008) and consists of five parts. In the first section I elaborate on the initial categorization of politics and science as represented by Plato in his Republic. In the second (...) section I discuss the gap between humans and non-humans and how they are tied together in actual real life political topics. In the third section I elaborate on the concepts of political and scientific discourse and how they are thought of as separated fields based on the ancient constitution of human society. In the fourth section I link the concepts of matter of fact and matter of concern. In a final section I present a redefinition of the nature of politics as represented in the work of Bruno Latour as an alternative foundation for the study of political systems. (shrink)

Social scientists have traditionally attempted to avoid extending strategies for acquiring experimental knowledge to the sphere of the social. Bruno Latour, however, has introduced a notion of the collective experiment, an experiment conducted by and with us all. In this short paper I seek to explore, by way of elucidating the talk of collective experiments, that Latour's notion has long since existed in the theory and practice of ecological design and restoration. Practitioners in ecological restoration projects find themselves in a (...) situation of double contingency, since neither do they know how nature will respond to their intervention nor is their interpretation of these responses already certain. Experimental practice in society then becomes the proceduralization of this contingency. (shrink)

Various arguments have been provided for drawing non-humans such as animals and artificial agents into the sphere of moral consideration. In this paper, I argue for a shift from an ontological to a social-philosophical approach: instead of asking what an entity is, we should try to conceptually grasp the quasi-social dimension of relations between non-humans and humans. This allows me to reconsider the problem of justice, in particular distributive justice . Engaging with the work of Rawls, I show that an (...) expansion of the contractarian framework to non-humans causes an important problem for liberalism, but can be justified by a contractarian argument. Responding to Bell’s and Nussbaum’s comments on Rawls, I argue that we can justify drawing non-humans into the sphere of distributive justice by relying on the notion of a co-operative scheme. I discuss what co-operation between humans and non-humans can mean and the extent to which it depends on properties. I conclude that we need to imagine principles of ecological and technological distributive justice. (shrink)

The idea that educational research should be 'scientific', and ideally based on randomised control trials, is in danger of becoming hegemonic. In the face of this it seems important to ask what other kinds of educational research can be respectable in their own different terms. We might also note that the demand for research to be 'scientific' is characteristically modernist, and thus arguably local and temporary. It is then tempting to consider what non-modernist approaches might look like. The purpose of (...) this article is to sketch a case for one particular reaction against modernist thinking: romanticism. How might our understanding (apprehension, sense) of education be changed by readmitting the insights and perspectives of romanticism? And, crucially, what confidence could we have in educational research that was thus inspired and that took the 'romantic turn'? (shrink)

Most histories of psychology weave a story around the rise of objective methods of investigation and the decline of subjective introspection. This paper sidesteps such disciplinary stories by describing self-scrutiny as a practice that moved through a variety of cultural, social and technological contexts in early twentieth-century America. Edmund Jacobson's technique of 'progressive relaxation' is offered as a case in point. Jacobson, a Chicago clinician, developed this cure for nervousness out of his earlier research under E. B. Titchener, an experimental (...) psychologist at Cornell University. Like Titchener's method of 'experimental introspection ', progressive relaxation was a laboratory-based activity designed to transform the practitioner's sensibilities through the fastidious repetition of simple tasks. But while experimental psychologists ultimately rejected introspection as the core of their disciplinary project, the American public embraced progressive relaxation as a practical technique for mastering the new conditions of modernity. (shrink)

Nanda's irresponsible book carelessly prescribes for the U.S a return to Cold-War science politics; and for India, nothing less than a cultural revolution which would install science as the arbiter. She sees this as smashing the backwards looking metaphysics of Hindu thought. I argue that her iconoclasm carries with it a purist fetishism deriving from science's denied metaphysics. The metaphysics embedded in Nanda's secularist critique is no more innocent than that she wishes to smash, yet being denied is more tricky (...) to deal with. I claim Nanda's book is irresponsible both in the context of India's contesting social imaginaries, but also in the USA where she seeks to intervene in the so-called science wars. Taking seriously the neo-Buddhist Dalit resistance waged by those occupying the lowest rungs of the Hindu caste system, as Nanda prescribes, requires a refusal of metaphysics and positivist thought generally. Being unaware of the metaphysical ladeness of her critique, the ontological move that is necessary to achieve a shift to generative mode of thought that characterises Dalit Buddhism is invisible to Nanda. (shrink)

. Once constituted, scientific facts have a way of roaming about on their own in the world, much divorced from the circumstances of their original constitution. An important part of Latour and Woolgar's discussion in Laboratory Life was to draw attention to how facts are used once they are at the final stage of their constitution. What I propose to do here is to go one step further, and to follow a single fact around in the wild—to tag it, as (...) it were, much as a biologist might tag an animal with a radio collar—and then look to see where it turns up. The fact I have chosen is especially taggable, simply because it happens to be fantastic: I refer to the fact that magnets will lose their power of attraction if they are rubbed with garlic. This fact is also useful because it shows up in authors spanning fifteen centuries, from Plutarch through Rabelais and beyond, and over this time it shows some interesting behaviors. Of course, in the end, the garlic-magnet antipathy was disproved, and so changed its epistemological status, moving from one extreme to the other: from the obviously true to the obviously ridiculous. What struck Rabe-. (shrink)

For their deployment in human societies to be safe, AI agents need to be aligned with value-laden cooperative human life. One way of solving this “problem of value alignment” is to build moral machines. I argue that the goal of building moral machines aims at the wrong kind of ideal, and that instead, we need an approach to value alignment that takes seriously the categorically different cognitive and moral capabilities between human and AI agents, a condition I call deep agential (...) diversity. Domestication is the answer to a similarly structured problem: namely, how to integrate nonhuman animals that lack moral agency safely into human society and align their behavior with human values. Just like nonhuman animals, AI agents lack a genuinely moral agency; and just like nonhuman animals, we might find ways to train them to nevertheless assist us, and live and work among us – to “domesticate” them, in other words. I claim that the domestication approach does well in explaining many of our intuitions and worries about deploying AI agents in our social practices. (shrink)

The _why_ and the _how_ of knowledge production are examined in the case of the transnational cooperation between the directors of observatories in the Far East who drew up unified typhoon-warning codes in the period 1900–1939. The _why_ is prompted by the socioeconomic interests of the local chambers of commerce and international telegraphic companies, although this urge has the favourable wind of Far Eastern meteorologists’ ideology of voluntarist internationalism. The _how_ entails the persistent pursuit of consensus (on ends rather than (...) means) in international meetings where non-binding resolutions on codes and procedures are adopted. The outcome is the co-production of standardised knowledge, that is, the development of a series of processes and practices that co-produce both knowledge and ideas about the social order in a force field characterised by negotiations and power struggles. (shrink)

Recombinant DNA technology is an essential area of life engineering. The main aim of research in this field is to experimentally explore the possibilities of repairing damaged human DNA, healing or enhancing future human bodies. Based on ethnographic research in a Czech biochemical laboratory, the article explores biotechnological corporealities and their specific ontology through dealings with bio-objects, the bodywork of scientists. Using the complementary concepts of utopia and heterotopia, the text addresses the situation of bodies and bio-objects in a laboratory. (...) Embodied utopias are analyzed as material semiotic phenomena that are embodied by scientists in their visions and emotions and that are related to potential bodies and to future, not-yet-actualized embodiments. As a counterpart to this, the text explores embodied heterotopias, which are always the other spaces, like biotechnological bio-objects that are simulated in computers or stored in special solutions. (shrink)

This article empirically analyzes how victims’ remains were recovered, identified, repatriated, and retained after the World Trade Center terrorist attacks of September 11, 2001. It does so by asking the question whose body is it. This question brings to the fore issues related to personhood and ownership: how are anonymous and unrecognizable bodily remains given back an identity; and who has ownership of or custody over identified and unidentified human remains? It is in this respect that the article engages with (...) technoscientific and legal, or “technolegal,” trajectories of human remains in the wake of the WTC tragedy. By using the metaphor of “materialization,” it becomes possible to trace how remains are forensically identified and implicated in legal regimes. “Technolegal materialization” as a concept and methodological sensitivity contributes to the current “actor-network theory” -inspired legal scholarship, which tends to focus on legal practices in courtrooms but not those beyond them. In this article, 9/11 victims’ remains are followed from “Ground Zero” to the forensic laboratory and beyond and articulates five instances of technolegal materialization of bodily remains and their past and contemporary existences. (shrink)

Engineering ethics and science and technology studies have until now developed as separate enterprises. The authors argue that they can learn a lot from each other. STS insights can help make engineering ethics open the black box of technology and help discern ethical issues in engineering design. Engineering ethics, on the other hand, might help STS to overcome its normative sterility. The contributions in this special issue show in various ways how the gap between STS and engineering ethics might be (...) overcome. In this editorial introduction, the authors discuss the various contributions briefly and delve into the way the various authors conceptualize the engineering design process and the consequences of those conceptualizations for what ethical issues become visible. They also discuss the implications for the responsibility of engineers for technological development. (shrink)

Although the meaning and usefulness of Erving Goffman’s work are still being debated today, few would doubt the importance of his contributions to the sociological study of the self, emotions, deviance, and social interaction. Less well known to most contemporary sociologists is his effort to provide a sociological account of voluntary risk taking—participation in gambling, high-risk sports, dangerous occupations, certain forms of criminal behavior, and the like—activities he classified as ‘action’. While Goffman’s study of action anticipated the expansion of volitional (...) risk taking in Western societies in recent decades, most contemporary research on this trend has been guided by a different concept—the notion of ‘edgework’. Contrasting the action and edgework approaches along three key parameters—fateful action versus corporeal edges, embodied semiotics versus embodied experience, and dramaturgical reflexivity versus hermeneutic reflexivity—reveals how the action and edgework concepts capture conflicting motivations for voluntary risk taking. Finally, this article considers how Goffman’s action framework can be reoriented to contemporary social conditions and integrated with the edgework perspective to yield a multidimensional theory of risk agency in late modern society. (shrink)

The concepts of nature and nation are both rooted in the notion of birth. Thus both can be conceived anew if the underlying vision of natality is conceptualized, following Hannah Arendt, not as a set of inexorable biological processes, but as the fundamental human capacity for political action. This reconceptualization of natality allows proposing an alternative to the prevalent commonsensical ethno-nationalist definitions of nation-hood, and also allows a view of the realm of nature itself as inherently political. Arendt's theory finds (...) an interesting referential point in modern developments in biotechnology that threaten to undermine the `naturalness' of existing notions of ethnically conceived nations. Similarly, nature might be revealed to have a polis working at the very heart of what seemed to be a set of inexorable processes, independent from human beings. (shrink)

In the aftermath of 9/11, world leaders addressed the nation as a body under threat and hastened in new policies to bolster border protection and ‘securitize’ immigration. While the terrorist attacks cast new forms of public attention on the risks posed by mobile agents, the link between national security and regulating migration has always been at the forefront of the constitution of the nation state. Despite this persistent anxiety towards the social impact of migration and the status of people on (...) the move, a more general understanding of mobility is not only missing in public debates, but has been a lacunae in the social sciences. What is mobility — a state, a force, a set of shifting co-ordinates? How does the definition of mobility shape social attitudes and personal experiences? This article examines the use of organic and mechanistic metaphors that have underpinned the classical paradigm for understanding of mobility in the social sciences. It argues that the global patterns of migration and the contemporary forms of hybrid subjectivity do not fit well with this paradigm. The limits and kinetophobic associations generated by the classical paradigm are examined through Harald Kleinschmidt’s theory of residentialism. The final part of this article outlines an alternative conceptual frame that is based on key terms from complexity theory. (shrink)

In this article we argue that the mobilities turn and its studies of the performativity of everyday (im)mobilities enable new forms of sociological inquiry, explanation and engagement. New kinds of researchable entities arise, opening up a new or rediscovered realm of the empirical, and new avenues for critique. The mobilities paradigm not only remedies the academic neglect of various movements, of people, objects, information and ideas. It also gathers new empirical sensitivities, analytical orientations, methods and motivations to examine important social (...) and material phenomena and fold social science insight into responses. After an outline of the mobilities paradigm, this article provides a wide-ranging review of emergent `mobile methods' of studying (im)mobilities. We discuss some of the new researchable entities they engender and explore important implications for the relationship between the empirical, theory, critique, and engagement. (shrink)

This paper draws a parallel between two contemporary French conceptions of sociology. Each is first considered in terms of the principles and strategies of its sociological method. Through an analogy with Marx's philosophy of social science, critical sociology is shown to make an heuristic use for the analysis of cultures and social structures of the resistance to sociology that the sociologist encounters in the social objects, whereas pragmatic sociology adopts a pluralistic and descriptive strategy towards actions, actors and things. The (...) paper then tries to show how common interests or trading zones could allow both critical and pragmatic sociology to profit from their competitive relation by taking each other as objects of sociological analysis. (shrink)

Open science hardware (OSH) are prototypes of laboratory instruments that use open source hardware to extend the purely epistemic (improving knowledge about nature) and normative (improving society) ideals of science and emphasize the importance of technology. They remind us of Zilsel’s 1942 thesis about the artisanal origins of science and instrument making that bridged disciplinary and social barriers in the 16th century. The emphasis on making, tinkering, and design transcends research, reproducibility, and corroboration in science and pushes to the forefront (...) educational, emancipatory, and aesthetic and exploratory uses. I will use two recent projects, OpenDrop electrowetting platform and Open Source Estrogen that make but also reflect OSH’s playful, expressive, and performative strategies and define the present practices as “artisanal science.” These hybrid and ambiguous practices bridge divides between present disciplines and skills but they also define science as an everyday activity directly connected to the private and public interests of the citizens. To describe this epistemic and normative ambiguity of artisanal science, I employ Hannah Arendt’s 1958 critique of homo laborans and homo faber and claim that science artisans (citizen scientists, geeks, makers, and hackers) offer an alternative to professionalization of science as practiced in the university and R&D laboratories. Science artisans design and build instruments to engage in civic “vita activa” over instruments but also leisurely “otium” outside of the work and science labor. OSH in this sense empowers individuals and communities to explore new connections between scientific practices, public actions, and private interests (leisure). The science artisans strive for and explore sovereignty, dignity, and freedom in an age immersed in science and technology controversies by bridging the divides between art, science, engineering, and humanities. (shrink)

The theory of technological mediation aims to take technological artifacts seriously, recognizing the constitutive role they play in how we experience the world, act in it, and how we are constituted as (moral) subjects. Its quest for a compatible ethics has led it to Foucault’s “care of the self,” i.e., a transformation of the self by oneself through self-discipline. In this regard, technologies have been interpreted as power structures to which one can relate through Foucaultian “technologies of the self” or (...) ascetic practices. However, this leaves unexplored how concrete technologies can actuallysupportthe process of self-care. This paper explores this possibility by examining one such technology: a gamified To-Do list app. Doing so, it first shows that despite the apparent straightforwardness of gamification, confrontation and shame play an important role in how the app motivates me to do better. Second, inspired by Ihde’s schema of human-technology relations, it presents different ways in which the app may confront me with myself. Subsequently, it accounts for the motivation and shame that this technologically mediated confrontation with myself invokes through a Levinasian account of ethical subjectivity. In so doing, it also shows how Levinas’ phenomenology implies a responsibility for self-care and how nonhuman, technological others may still call me to responsibility. It concludes with a reflection on the role of gamification in technologically mediated subjectivation and some implications for design. (shrink)

Trenger vi en nanoetikk? Spørsmålet undersøkes ofte gjennom analyser av hva som er spesifikt nytt med nanoteknologi som skulle rettferdiggjøre etableringen av et eget nanoetikkfelt. Artikkelen knytter ikke det nye til teknologiens produkter som sådan, men til det at nanoteknologien oppstår som et nytt og ekspansivt satsningsfelt i en tid med enighet om at etikkrefleksjonen må komme inn på et tidlig tidspunkt. Nanoetikken synliggjør generelle utfordringer for den profesjonaliserte anvendte etikk ettersom nanoetikken etterspørres forut for at feltet kan sies å (...) være etablert. Nanoetikken fordrer en positiv etikk, mens den profesjonaliserte etikk har vært innstilt på en negativ etikk. Utfordringene nanoetikken reiser, er analysert som et problem som har både intellektuell og institusjonell karakter. (shrink)

In this article I am applying the anthropological term of "cosmology" to the study of Christianity in order to place plural Christian settings under a wider methodological perspective. I am drawing on the findings of my fieldwork in Southwestern Ghana, where I met twelve different Christian denominations and five traditional healers operating in one village. I am sketching a concise image of the local Nzema cosmology and then I am launching an attempt to present its Christian equivalent. Informed by the (...) situation in the field, by general history of Christianity, as well as by my personal understanding of it, my cosmological investigation yields three different Christian cosmologies, which all coincide side by side in African contexts. I see, thus, pluralism as inherent to Christianity itself, rather than as an outcome of cultural encounter between Christianity and local pre-Christian religion. (shrink)

The medical humanities are often implemented in the undergraduate medicine curriculum through injection of discrete option courses as compensation for an overdose of science. The medical humanities may be reformulated as process and perspective, rather than content, where the curriculum is viewed as an aesthetic text and learning as aesthetic and ethical identity formation. This article suggests that a “humanities” perspective may be inherent to the life sciences required for study of medicine. The medical humanities emerge as a revelation of (...) value inherent to an aesthetic medicine taught and learned imaginatively. (shrink)

This article sheds new light on Bruno Latour’s sociology of science and technology by looking at his early study of the French writer, philosopher and editor Charles Péguy (1873–1914). In the early 1970s, Latour engaged in a comparative study of Péguy’s Clio and the four gospels of the New Testament. His 1973 contribution to a Péguy colloquium (published in 1977) offers rich insights into his interest in questions of time, history, tradition and translation. Inspired by Gilles Deleuze’s philosophy of difference, (...) Latour reads Clio as spelling out and illustrating the following argument: ‘Repetition is a machine to produce differences with identity’. However, in contrast to Deleuze’s work (together with Félix Guattari) on the materiality of machines, or assemblages [agencements], Latour emphasizes the semiotic aspects of the repetition/difference process. As in Péguy, the main model for this process is the Roman Catholic tradition of religious events. The article argues that it is this reading of Péguy and Latour’s early interest in biblical exegesis that inspired much of Latour’s later work. In Laboratory Life (Latour and Woolgar, 1979) and The Pasteurization of France (1988) in particular, problems of exegesis and tradition provide important stimuli for the analysis of scientific texts. In this context, Latour gradually transforms the question of tradition into the problem of reference. In a first step, he shifts the event that is transmitted and translated from the temporal dimension (i.e. the past) to the spatial (i.e. from one part of the laboratory to another). It is only in a second step that Latour resituates scientific events in time. As facts they are ‘constructed’ but nevertheless ‘irreducible’. They result, according to Latour, from the tradition of the future. As a consequence, the Latourian approach to science distances itself from the materialism of Deleuze and other innovative theoreticians. (shrink)

This article examines how experimental psychology experienced a revolution as cognitive science replaced behaviorism in the mid-20th century. This transition in the scientific account of human nature involved making normal what had once been normative: borrowing ideas of democratic thinking from political culture and conceptions of good thinking from philosophy of science to describe humans as active, creatively thinking beings, rather than as organisms that simply respond to environmental conditions. Reflexive social and intellectual practices were central to this process as (...) cognitive scientists used anti-positivist philosophy of science simultaneously to justify their own work as valid and also as a model of human thinking. In the process, the normative philosophy of science or ‘good academic thinking’ that cognitive scientists used to reshape the discipline of psychology and characterize themselves became, at the same time, the descriptive model of human nature. (shrink)

Gordon Kaufman's theology is characterized by a heightened tension between transcendence, expressed as theocentrism, and immanence, expressed as theological naturalism. The interplay between these two motifs leads to a contradiction between an austerity created by the conjunction of naturalism and theocentrism, on the one hand, and a humanized cosmos which is characterized by a pivotal and unique role for human moral agency, on the other. This paper tracks some of the influences behind Kaufman's program (primarily H. Richard Niebuhr and Henry (...) Nelson Wieman) and then utilizes the flat ontology that emerges in the work of philosopher/sociologist of science Bruno Latour and of environmental philosopher Timothy Morton in order to point toward a reconstructed immanent theocentrism that no longer stakes meaning and value on the unique place of the human. Such a theology remains theocentric, but is now fully ecological. (shrink)

Science and technology (S&T) policy studies has explored the relationship between the structure of scientific research and the attainment of desired outcomes. Due to the difficulty of measuring them directly, S&T policy scholars have traditionally equated “outcomes” with several proxies for evaluation, including economic impact, and academic output such as papers published and citations received. More recently, scholars have evaluated science policies through the lens of Public Value Mapping, which assesses scientific programs against societal values. Missing from these approaches is (...) an examination of the social activities within the scientific enterprise that affect research outputs and outcomes. We contend that activities that significantly affect research trajectories take place at the levels of individual researchers and their communities, and that S&T policy scholars must take heed of this activity in their work in order to better inform policy. Based on primary research of two scientific communities—ecologists and sustainability scientists—we demonstrate that research agendas are actively shaped by parochial epistemic and normative concerns of the scientists and their disciplines. S&T policy scholarship that explores how scientists balance these concerns, alongside more formal science policies and incentive structures, will enhance understanding of why certain science policies fail or succeed and how to more effectively link science to beneficial social outcomes. (shrink)

Are the robots coming? Is the singularity near? Will we be dominated by technology? The usual response to ethical issues raised by pervasive and ubiquitous technologies assumes a philosophical anthropology centered on existential autonomy and agency, a dualistic ontology separating humans from technology and the natural from the artificial, and a post-monotheistic dualist and creational spirituality. This paper explores an alternative, less modern vision of the “technological” future based on different assumptions: a “deep relational” view of human being and self, (...) an ecological view of human–technology relations, and “ubiquitous” spirituality. Moving beyond an ethics of fear and control, it is argued that technology is part of a lived and active whole that is at the same time human, technological, social, and spiritual. Influenced by ecological and Eastern thinking, it is concluded that an ethics of technology understood as a relational ethics of life asks us to adapt and grow within this multi-faced ecology, which is currently—but not necessarily—pervaded by hyper-individualist modernity and its ego-boosting technologies of the self. This growth is only possible by relating to, and learning from, other cultures and from their specific way of pervading and being pervaded. (shrink)

What follows from the suggestion to pay attention to what is in-between science and politics? Karen François’s paper “In-between science and politics” follows Latour in arguing for the need for political theory to get out of the Platonic cave that it still inhabits. Political theory needs to be brought into the wild through empirical studies of how science and politics in fact intermix. And the Latourian proposition needs to be strengthened by focusing on the embodied knowledges that enable situated objectivities (...) to emerge. Though worthwhile, these arguments are weakened by a superficial treatment of political theory and by a lack of attention to the difficulties involved in combining Latourian actor-network theory with the “strong objectivity” of standpoint theory. Most problematically the paper purports to define as an agenda (exploring the in-between of science and politics) what whole fields of inquiry have already been in full swing exploring for quite a while. The ‘turn to ontology’ in STS and social anthropology and the development of ‘empirical philosophy’ suggests what might be at stake in such explorations. (shrink)

In this commentary, the author argues that the alleged failure of the Copenhagen climate summit in December 2009, and in particular the role played by the developing countries, should be embraced as a political accomplishment opening up a moment of political opportunity. Admittedly Copenhagen was a political failure, albeit of a populist consensual policy practice that invokes the semi-scientific threat of an apocalyptic doomsday scenario to make everybody toe the line of the neo-liberal market economy. Now that we are at (...) the point where this consensual policy approach has imploded under its own weight, the time is right to revive the climate and, by extension, the environment as a matter of genuine political concern that is open to struggle and contestation, in this way constituting an essential component of social change. (shrink)

The TGarden is a genre of responsive environment in which actor–spectators shape dense media sensitive to their movements. These dense fields of light, sound, and material also evolve according to their own composed dynamics, so the agency is distributed throughout the multiple media. These TGardens explore open-ended questions like the following: what makes some time-based, responsive environments compelling, and others flat? How can people improvise gestures without words, that are individually or collectively meaningful? When and how is a movement intentional, (...) or collectively intentional? This paper introduces what has been at stake behind the experimental work: subjectivation, moving from technologies of representation to technologies of performance, and the potential for ethico-aesthetic novelty. (shrink)

When all the people of the world finally speak the same language and commune in the same message or the same norm of reason, we will descend, idiot imbeciles, lower than rats, more stupidly than lizards. The same maniacal language and science, the same repetitions of the same in all latitudes–an earth covered with screeching parrots. The goal of instruction is the end of instruction, that is to say invention. Invention is the only true intellectual act, the only act of (...) intelligence. The rest? Copying, cheating, reproduction, laziness, convention, battle, sleep. Only discovery awakens. Only invention proves that one truly thinks what one thinks, whatever that may be. (shrink)

This paper addresses a range of theoretical issues which are the topic of recent social psychological and related research concerned with the “new racism.” We critically examine examples of such research in order to explore how analyst concerns with anti-racist political activism are surreptitiously privileged in explanations of social interaction, often at the expense of and in preference to the work of examining participants' own formulations of those same activities. Such work is contrasted with an ethnomethodologically-informed, discursive psychology which seeks (...) to the explore how participants' talk is responsively oriented to foreclosing the same sort of critique implicitly made available in new racism research as a way for speakers to account for their own and others' activities within the controversy which that same body of research seeks to settle. More specifically, we examine how the rhetorical context of controversy surrounding race and racism is imminent to the situated activities whereby speakers provide for its relevance and not, as assumed in new racism research, some independent factor affecting that interaction. Finally, we conclude with an analysis of an episode of talk recorded in a social science interview having as its topic the nature of cross-cultural contact in which the participants take up the issue of racism as a way of managing the conflicting demands with which they are confronted in accounting for their involvement as Western expatriates living in the Middle East. Throughout our analysis of these materials, the issue of racism is approached for how it features as a participant concern, raised by speakers in the course of attending to the immediate situated interactional business in which they are engaged. (shrink)

Despite Searle''s claim of theoretical proximity between his concept of the Background and Bourdieu''s concept of the habitus, there is at least one substantial difference in the respective ways in which these concepts have been elaborated: the Background is conceived as a nonintentional neurophysiological reality whereas the habitus is fully intentional, or rather constitutes a nonrepresentational level of intentionality completely overlooked from Searle''s standpoint. Moreover, each concept implicates a distinct perspective on social reality: the former suggests that significance is superimposed (...) yet essentially external to this reality; the latter indicates that significance is immanent. I elaborate on the comparison between the two concepts/perspectives from different angles in order to highlight the existing differences as well as explore possible underlying affinities, which depend upon reconsidering the conventional understanding of intentionality as an exclusive attribute of mental phenomena. I show that Searle''s analysis of the Background is inundated with indications of the undeniably intentional character of something he attempts to define as a nonintentional reality. Finally, I discuss the connection between the immanence of significance in Bourdieu''s account of social reality and the conflict-centered orientation of this account. This dimension is noticeably absent from Searle''s theorizing of the social. (shrink)

Spaces of Geographical Thought: Deconstructing Human Geography's Binaries Paul Cloke & Ron Johnston London and Thousand Oaks, CA, Sage Publications, 2005, viii + 224 pp., cloth, $102.00, pape...