Jamais fomos modernos: ensaio de antropologia simétrica. Front Cover. Bruno Latour. Editora 34, – pages QR code for Jamais fomos modernos. : Jamais Fomos Modernos () by Bruno Latour and a great selection of similar New, Used and Collectible Books available now at. Jamais Fomos Modernos – Bruno Latour. 4 likes. Book.
|Genre:||Health and Food|
|Published (Last):||21 July 2018|
|PDF File Size:||9.62 Mb|
|ePub File Size:||18.61 Mb|
|Price:||Free* [*Free Regsitration Required]|
I can’t and don’t want to do justice to this book. This is potentially one of the most insightful books, although I’m still not entirely sure how fruitful his programme for network analysis actually will be.
Bruno Latour has captured my attention with this release. Critical terms for religious studies. In order to make his framework do its work, Latour denies that that there is any transcendent “truth” outside of bruni situatedness within the workings of networks of meaning.
Cogitamus : Six lettres sur les humanités scientifiques
Oxford University Press, Blah blah Latour’s unshakeable confidence. But it seems to me that he’s done so at the cost of providing any reason why anyone should. I really enjoyed reading this, and thought it was very insightful.
Bob marked it as to-read Oct 25, He claims that “facts” observed in, say, laboratories, have no validity outside of that observation, and it is only through deployment of the equipment by which such observations can be made that such “facts” can be created and accepted as “universal” – by which he means, universal nodernos the extent that they exist within the network deployed to create them. Nov 11, Eric Steere rated it it was amazing. According to Latour in We Have Never Been Modernthis is because the fundamental characteristic of modernism has been the a strictl It seems evasive, and even a bit comic, how thinkers in the past century or so, increasingly jamsis eras with the prefix “post”: Chapter 4 proposes Latour’s “principle of symmetry” that argues that both Nature and Society need to be explained, but that this “explanation starts from quasi-objects”—that is, we cannot use Nature and Society to explain things; rather, Nature and Society need to be explained through quasi-objects, through networks In such a context, our actions are finally recognized as polytemporal ” p But alongside this purifying practice that defines modernity, fomoa exists another seemingly contrary one: Jan 18, Karel Alleene rated it really liked it Shelves: The difference, however, is that for Latour, the solution to the failures of the previous attempts is to focus more on the networks and connections, a proposition most OOOists reject in favor of considering further the object.
But then again, maybe I’m wronging Latour and I just misunderstood him.
beuno Too many theory books call for the abandoning of the old without really taking up anything new–Latour’s book avoids that pitfall, in that it explicitly addresses what we can take and use from modernism, but I still would have liked to see what a “nonmodern” approach to a subject looked like. Want to Read saving…. Mignan rated it it was ok Shelves: Some of my genes are million years old, others 3 million, othersyears, hruno my habits range from a few days to several thousand years Refresh and try again.
Jamais Fomos Modernos
What is a hybrid in Bruno Latour’s theory? We can go on to other things – that is, return to the multiple entities that have always passed in a different way” Novamente, o que diz sobre esse segundo regime seria retomado mais adiante para caracterizar a “palavra religiosa”. Oct 13, A. In other words, nature and culture are understood as distinct things that can then be combined. These labels define a period by what it follows rather than what it is, so they do not really describe it at all.
And thus it throws us into an arrogance that dazzles and disguises that in fact we are heading for a catastrophe. Jan 25, Michael rated it it was amazing Shelves: To view it, click here.
Indeed, some diseases are so strongly framed by socioeconomic and cultural factors that enforcement of the right to health, however critical it may be, is inadequate to restore and ensure full citizenship to affected persons. Return to Book Page. Comment redistribuer le Grand Partage. Conversely, elements that are quite contemporary, if we judge by the line, become quite remote if we traverse a spoke.
Nov 10, Kars rated it it was amazing Shelves: En septembreil devient directeur scientifique et directeur adjoint de Sciences-Po. Excusez-moi pour mes fautes: It also robs scientific knowledge of its special claim to reliability, but Latour is quite okay with this, as his explicit goal is to show that “scientific” and non-scientific knowledge only differ in how their various networks of delegating mediators are deployed.
Spartacus Forlag, Oslo Translator s: The book starts out feeling a little indulgent in that it feels like a personal reaction to Steven Shapin and Simon Schaffer, with Latour setting off to contradict their very useful analysis of the production of knowledge in the debates between Hobbes and Boyle. Comparative Studies in Society and Historyv.
Paperbackpages. May 12, Sense fomoa History rated it it was ok Shelves: The article aims to reflect on the implications of the presence of the category of belief in modernity. Frans De marked it as to-read Dec 29, Como se fosse onipresente e onisciente! But if we were to let go of this fond conviction, Bruno Latour asks, what would the world look like?
Jamais fomos modernos: ensaio de antropologia simétrica – Bruno Latour – Google Books
I commend these principles and guidelines as a roadmap for research and action in the field of NTDs. When I was about twenty I read almost the entire oeuvre of Marguerite Yourcenar, and in her novels she makes that intuitive brunno of polytemporality palpable: That appealed to me a lot in Yourcenar, and I recognize it now again in Latour. Tatiana marked it as to-read Jul 23,