32 Matching Annotations
  1. Last 7 days
    1. Ich habe dieses Gespräch gestern gelesen. Für mich passt es zu den Gedanken über das letzte Jahr, die mir gerade durch den Kopf gehen. Ich habe einiges von Latour und einiges von Stengers gelesen, aber ich kann mit diesen Gedanken und Lesefragmenten noch nicht weiterarbeiten. In diesem Gespräch finde ich dabei Motive wieder, die mich auch an Extinction Rebellion erinnern—der Bewegung, in der ich mich engagiert habe: das was Latour als apokalyptisch bezeichnet, den Gedanken des Heilens oder der Regeneration, über den Isabelle Stengers spricht, und auch die Idee einer multispecies ethnography, die Anna Tsing erwähnt.

  2. Feb 2021
  3. logisticsofreligionblog.wordpress.com logisticsofreligionblog.wordpress.com
    1. The purpose of this blog is to exegete and test the political theology of Bruno Latour, including his concept of ‘religion as a mode of existence’ as developed in his Inquiry into Modes of Existence and elsewhere. As well as his own texts, the blog will attempt to bring to bear interlocutors to Latour’s political theology, both acknowledged and unacknowledged, including Michel Serres, Peter Sloterdijk, Jan Assmann, Carl Schmitt, Rowan Williams and Michael Northcott.
    1. For Latour, the ideology of neoliberalism has caused the operation of global capital to be elevated to the same order as that of inert matter: both are taken as fixed and obligatory realities that are entirely independent of the contingent behaviour of human beings in the world down-below.
  4. Feb 2019
    1. L’un des piliers de cet ordre commun, c’était le partage d’un vecteur commun qui allait du local et de l’archaïque vers le global et le futur. Ce cliché permettait de distinguer ce qui est réactionnaire et ce qui est progressiste. La désorientation actuelle rend cette distinction plus difficile dans la mesure où l’on revient, dans tous les pays du monde, à une définition régressive de l’État-nation dans le meilleur des cas, aux racines ethniques dans le pire : l’horizon commun a été explicitement abandonné.
    2. La conjoncture forme un triangle : premièrement, l’horizon de la mondialisation continue, sous la forme baroque d’une hypermodernisation futuriste et post-humaine, qui imagine ne pas avoir à traiter des problèmes de milliards de personnes devenues selon cette horrible expression simplement « surnuméraires » ; deuxièmement, une régression massive, dans tous les pays, vers des appartenances ethniques ou nationales ; et troisièmement, la question d’une autre façon d’être au monde, d’un ancrage au sol mondial, qui n’est pas le sol barrésien fait de sang, de morts, de cimetières et d’églises. C’est là qu’il faut tracer une nouvelle opposition entre l’horizon utopique du retour au sol natal et la question nouvelle du terrestre.
    1. Mathematical proof is ultimately based on our acceptance of the system of axioms created by human beings

      This sounds rather like Latour (or would it be that Latour sounds like Vico?), where institutions like science (and math) are based on practices and methods we trust but that are also of our own development.

    1. inductive

      For anyone like me who always has to stop and think about which is which:

      Observation --> theory (inductive)

      Theory --> observed confirmation (deductive)

      Latour's actor-network theory and grounded theory follow inductive reasoning.

  5. Jan 2019
    1. actor network theor

      Actors (human or otherwise) function together in systems (networks), and those systems must be observed and described rather than "explained": https://en.wikipedia.org/wiki/Actor%E2%80%93network_theory

      The notion that a system should be examined prior to bringing in theories and frameworks is also one held by the qualitative research approach called grounded theory (a theory grounded in observed data).

  6. May 2017
    1. p. 283 Ahhh. argues that it is the change of medium that priviledges the original in print culture, "hetereogeneity of the techniques used in successive segments"

    2. p. 283 argues that manuscript copies are "facsimiles" and carry the "aura" of the original. This doesn't seem true to me at all!

    3. p. 282 Argues that the marginal cost of production in manuscript culture is similar to digital in that the first copy is as expensive as the last "a situation to which we are actually returning now with digital copies" (but this is infact not true: the first copy contains all the costs in digital).

    4. p. 280 discusses how we say that a performance of a play, for example, revives an original, but we don't say this about facsimiles of things.

    5. 279 Argues that print authors are famous because they are reproduced

  7. Apr 2017
    1. He offers the example of how a perfume specialist “acquires” a nose through practice interacting with an aroma training kit.

      The inverse of the "Whopper Virgin" approach.

      Although I would say the next few lines have a nice parallel with Canguilhem tracing how anatomical understandings of human body parts, though generally a constant of the last 6000+ years, "evolve" from new technologies that we can apply to our own bodies.

    1. "To use the word 'actor;" writes Latour, "means that it's never clear who and what is acting when we act since an actor on stage is never alone"

      By explicitly invoking the theater with the actor image, Latour shifts the metaphor to one that involves not only the monologue and the monologuer, but also the director, stage designer, the props master, and the stagehands. Compared to my earlier invocation of Boal and Theatre of the Oppressed, Latour seems to emphasize Brecht's Dialectical/Epic Theatre, which wears it's stagedness on its sleeve. I try to recommend my 1900 students check out the theater on campus, because so many of the under-examined elements of presentation are clearly explicit choices.

    1. Bohr’s philosophy-physics (the twowere inseparable for him)

      Something Latour does in We Have Never Been Modern is highlight Robert Boyle and Thomas Hobbes as both scientists and social theorists, in spite of later, Modern divisions between the fields. He sees them differing in both fields on the same issue, related to the air pump and whether impartial observers or mathematical calculations as the verification of knowledge.

    1. oll call

      Would it be possible to think of this roll call in the same way that we think of the web idea? A sort of testimony or retracing of steps?

  8. Mar 2017
    1. The paintings of the pointillist Seurat carry the sense of consis-tency between scene and agent to such lengths that his human figures seem on the point of dis-solving into their background.

      Something like organizing Latour's notebooks into some recognizable volume.

    1. Again, with memoirs and letters to help us, we are beginning to understand how abnor-mal is the effort needed to produce a work of art, and what shelter and what support the mind of the artist requires.
    2. The answer lies at present locked in old diaries, stuffed away in old draw-ers, half-obliterated in the memories of the aged. It is to be found in the lives of the obscure-in those almost unlit corridors of history where the figures of generations of women are so dimly, so fitfully perceived.
  9. Feb 2017
    1. the possibility of error attends the most complete demo11stratio

      I've actually been thinking of Latour a bit, and he makes a contrast in We Have Never Been Modern between Thomas Hobbes and Robert Boyle's scientific methodologies to address this. Boyle opens his experiments up to the crowd's observation through ingenious advancements in the construction of his air pump, Hobbes closes society through unifying the Body Politic under social computation. Both are looking to stabilize these errors, but through a radically different means that sets off the Modern division between the social and scientific.

  10. Sep 2016
    1. Rather, actor-network theory is more about how we are within a process. While we may not be conscious of the networks we inhabit, we are aware of the networks through a kind of embodied knowledge that is reflected in our behavioral adjustments.

      The idea being to become conscious? I read this as ontological.

  11. Jun 2016
    1. However, a diverse body of work on thesocially situated nature of scientific communication alreadyexists which points the way. This ranges from Crane’s(1969) pioneering analyses of invisible colleges throughLatour and Woolgar’s (1979) classic study of laboratory lifeat the Salk Institute to Traweek’s (1992) richly texturedethnography of the HEP community. In addition, the workof Schatz and colleagues on the Worm Community Systemproject, which was designed to capture the full range ofknowledge, formal and informal, of the community of mo-lecular biologists who study the nematode worm C. elegans(see: http://www.canis.uiuc.edu/projects/wcs/index.html)can provide useful insights; so, too, research into the mate-rial practices and social interactions of scientists working incollaboratories, such as the Upper Atmospheric ResearchCollaboratory (see: http://intel.si.umich.edu/crew/Research/resrch08.htm) or the Space, Physics & Aeronomy ResearchCollaboratory (see: http://intel.si.umich.edu/sparc/) at theUniversity of Michigan

      great bibliography on ethnographies of different disciplines

  12. Apr 2016
    1. But I have emphasized many times that ”modernism” carries with it another idea, that of emancipation from some stagnant, archaic and stifling past, so that ”modern” is always a way to orient action according to an arrow of time that distinguishes the past from the future. An essential component of the concept of modernity is the idea of a future toward which we travel after a radical rupture with the past.

      The crucial formulation of Latour's argument—in tandem with the corollary, below, that "we have never been modern in the very simple sense that while we emancipated ourselves, each day we also more tightly entangled ourselves in the fabric of nature."

    2. ”Nature” isolated from its twin sister ”culture” is a phantom of Western anthropology. What we are dealing with instead are distributions of agencies with which we are all entangled in ways which are highly controversial and the reactions to which are almost always highly counterintuitive. Or to put it in my language, the world is not made of ”matters of fact” but rather of ”matters of concern”. ”Nature is but a name for excess”.

      "Matters of concern": I want to align this with my understanding of the dappled nature of the world.

    3. Now for the definition of ”nature”. I think we could easily agree in this assembly that since nature is not ”wilderness” nor the outside, nor the harmonious providential balance, nor any sort of cybernetic machine, nor the opposite of artificial or technical, it would be much more expedient to forget entirely the word “nature” or to use it in William James’ definition: ”nature is but a name for excess”.

      This quote from James by Latour is priceless, and deep: nature is but a name for excess. I need to track down the source.

  13. Oct 2013
    1. If we want to understand how social structures, let alone put ourselves in a position to take control of them (that is, to “reassemble” them) we must dispose of the assumption that the local is explained by the global, and start tracing the process by which the local GENERATES global structures