Bruno Latour

A guided-transportation system intended for Paris, Aramis represented a major advance in personal rapid transit: it combined the efficiency of a subway with the flexibility of an automobile. But in the end, its electronic couplings proved too complex and expensive, the political will failed, and the project died in 1987. The story of Aramis is told by several different parties, none of which take precedence over any other: a young engineer and his professor, who act as detective to ferret out the reasons for the project's failure; company executives and elected officials; a sociologist; and finally Aramis itself, who delivers a passionate plea: technological innovation has needs and desires, especially a desire to be born, but cannot live without the sustained commitment of those who have created it.

With the rise of science, we moderns believe, the world changed irrevocably separating us for ever 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 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, Latoru suggests, we should rethink our distinctions, rethink the definition and constitution of modernity iteself. 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.

A story set in Australia about a boy and girl who befriend another boy whose identity is a mystery

Describes Pasteur's roles in improving health practices in France and identifies the other forces that helped implement his ideas about health care. What can one man accomplish, even a great man and brilliant scientist? Although every town in France has a street named for 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.

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. "The pioneering 'laboratory study' in the sociology of scientific knowledge. . . . The first and, deservedly, the most influential book-length account of day-to-day work in a single laboratory setting."-- ISIS. "Laboratory Life succeeds and will continue to succeed, and to win friends and allies, because it contains good, persuasive ideas, such as the analyses of modalities and of splitting. These ideas have been generated by excellent social scientists. All the rest is so much window undressing."-- H. M. Collins, Isis.

'Dreaming Awake' is part of a series of exhibitions at Marres, Maastricht, in which the building is used to show an all-encompassing single work of art. The project was developed by Brazilian curator Luiza Mello and Marres director Valentijn Byvanck, in collaboration with artists Dominique Gonzalez-Foerster, Daniel Steegmann Mangrané, and Luiz Zerbini. The exhibition presents a tropical rainforest peeled back in layers, opening up the connection between the sensory world and the dream - the experience of touch and the hypnotic pressure of an immersive environment. Through texts, interviews, and images, we are encouraged to sense these deeper layers of nature.

An essay that examining the links between three phenomena--deregulation, increasing inequality, and climate change denial. Recognizing the links between these phenomena is essential for understanding the politics of the early 21st century, the critique of globalization, and the desire to return to the old protections of the nation state.

"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 continuously 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"--

A case study of the daily practice of one of the French supreme courts, the Conseil d'Etat, which specialises in administrative law. Because of an unprecedented access to the collective discussions of judges, the author is able to reconstruct in detail the weaving of legal reasoning.