Coauthor
  • LECLERCQ Christophe (5)
  • VENTURINI Tommaso (5)
  • RICCI Donato (4)
  • AKRICH Madeleine (3)
  • Show more
Document Type
  • Article (59)
  • Part or chapter of a book (49)
  • Conference contribution (33)
  • Book (30)
  • Show more
Et si la science économique avait tout mis à l’envers ? C’est la proposition que font les auteurs de ce petit livre en se situant explicitement dans la voie ouverte par Gabriel Tarde (1843-1904). Ils proposent une complète inversion de nos habitudes : rien dans l’économie n’est objectif, tout est subjectif ou, plutôt, intersubjectif. Les idées mènent le monde ; la superstructure détermine « en première et en dernière instance » les infrastructures, lesquelles, d’ailleurs, n’existent pas... L’économie récente, celle que Tarde observe depuis sa chaire au Collège de France, celle de la lutte des classes, de la première grande globalisation, de la migration massive du genre humain, celle des innovations frénétiques ponctuées par les grandes expositions universelles, du découpage des empires coloniaux, n’offre en aucune manière le spectacle d’un avènement de la raison. Mais plutôt le spectacle de passions d’une intensité inouïe. Qu’est-ce alors que l’économie ? C’est la science des intérêts passionnés, expliquent les auteurs. C’est cet entrecroisement, au cœur de la science économique, que les économistes ont à la fois entrevu et, chose étonnante, aussitôt fui avec horreur comme s’ils y avaient vu la tête de Gorgone.

in Stanford humanities review Publication date 1995
TEIL Geneviéve
LATOUR Bruno
4
views

0
downloads
By pushing to its extreme conclusions recent accounts of formal reasoning in context, this article claims that a machine that cumulates enough context - in the highly reduced forms of co-occurences of words- is able to capture the solidity of most micro-theories; emergent properties are studied of what is a prototype for a work station allowing social science students to treat full texts in a "quali-quantitative" manner.

4
views

0
downloads
Pourquoi le père de Mafalda, à la dernière vignette de cette brève bande dessinée, a-t-il l’air tellement terrifié qu’il déchiquète à coup de ciseaux, compulsivement, toutes les cigarettes qui restaient dans son paquet? Parce que Mafalda, l’infernale gamine, a simplement utilisé la forme passive pour décrire l’innocente occupation de son père. « Qu'est-ce que tu fais, papa? » demande-t-elle dans la première vignette. « Je fume une cigarette, pourquoi?», répond le père sans se douter de rien. « Ah, dit Mafalda, comme en passant, j'avais l'impression que c’était la cigarette qui te fumait mais t'affole pas». Panique. Alors qu’il se prenait pour un père tranquille, confortablement assis dans son fauteuil, après une dure journée de bureau, sa fille a vu en lui un monstre insupportable : une cigarette saisissant un homme pour se faire fumer, dans un grand nuage de poussière de goudron et de nicotine : le père appendice, instrument, truchement de la cigarette ; le père devenu la cigarette de la cigarette…

5
views

0
downloads

103
views

0
downloads
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. [Abstract of the editor]

in The social in question : new bearings in history and the social sciences Sous la direction de JOYCE Patrick Publication date 2002
LATOUR Bruno
12
views

12
downloads
There is a close connection between Gabriel Tarde's social theory and what has become known as actor network theory, especially because Tarde's two refusals : there is no difference between natural and social assemblages ; there is no difference between 'big' and 'small' assemblages in society. Through a reading of Tarde Monadologie et sociologie recently republished, the paper explores the technical innovation of Tarde and their import for actor-network theory.

Publication date 1996-06
LATOUR Bruno
3
views

0
downloads

Keynote speech for the Second International Seminar On Network Theory: Network Multidimensionality In The Digital Age.

in Journal of the Royal Anthropological Institute Publication date 2009
3
views

0
downloads
The growing interest in ecology has had the unexpected effect of granting new relevance to a theology interested not so much in the salvation of humans as in the salvation of the whole creation - non-humans included. Since science studies has for many years probed several alternatives to the modernist divide between subject and object, it is interesting to combine the tools of science studies and theology to elicit a new contrast between nature and creation. Using tools from an anthropological inquiry of the moderns, the article draws a different connection between religion and science that bypasses the notion of nature.

Next