By Henning Schmidgen
Bruno Latour stirs issues up. Latour started as a lover of technology and know-how, co-founder of actor-network concept, and thinker of a modernity that had "never been modern." meanwhile he's seemed not only as essentially the most clever and likewise well known exponents of technology experiences but additionally as a huge innovator of the social sciences, an exemplary wanderer who walks the road among the sciences and the humanities.
This e-book presents the 1st finished review of the Latourian oeuvre, from his early anthropological experiences in Abidjan (Ivory Coast), to influential books like Laboratory existence and technology in motion, and his most modern reflections on an empirical metaphysics of "modes of existence." during this enquiry it turns into transparent that the elemental challenge to which Latour's paintings responds is that of social culture, the transmission of expertise and information. What this empirical thinker consistently grapples with is the complicated dating of information, time, and tradition.
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Extra info for Bruno Latour in Pieces: An Intellectual Biography
A Philosopher in the Laboratory 29 The physiologist Roger Guillemin was also from France; he had been working at the Salk Institute since 1970. Coincidentally or not, like Latour Guillemin was from Burgundy. 5 Guillemin was born in Dijon into a family that for a time—how could it be otherwise—was engaged in the wine business. He began to study medicine in his hometown. After hearing a fascinating lecture in Paris by Hans Selye, the famous endocrinologist and “father of stress research,” in the late 1940s Guillemin was successful in his efforts to move to Canada and work with Selye at the University of Montreal.
D. thesis, the title of which—Exegèse et ontologie à propos de la resurrection (Exegesis and ontology, with reference to the resurrection)— can be read as a reference to Bultmann. Four years later, in Laboratory Life, he cites the “form criticism” co-developed by Bultmann, when it is a question of the “existential interpretation” of scientific reports and accounts (LL1 169), and in 1984, in the first pages of his book about Pasteur, he invokes the sections of Spinoza’s Tractatus Theologico-Politicus that deal with the reading of the Scriptures to make a case for a new kind of “exegesis” of scientific texts (PF 7).
Latour and Fabbri point out that to see things from this perspective is new. Here, “persons” appear on the scene who would normally be considered entirely out of place on the science stage: “the strategy, the right, the battle, the will, and above all the rhetoric” (RdS 94). In this connection, Latour and Fabbri allude in general ways to Lyotard and, by the very nature of the subject, also to the ideas of the literary scholar Mikhail Bakhtin, who was interested from a very early point in the rhetorical “polyphony” of literary texts.