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.

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Challenging and rewarding, Latour entertainingly pulls the rug out from under a lot of the typical ways of thinking about science and society. If liberation from the social communism’s goal was a failure, and the domination of nature was a failure, to put it fmos, how do we respond? All the interesting arguments advanced by Latour and there are many could well be included in “postmodernism” since the world already existed, why create a new oneby altering it, enriching it with solutions see quote below.

These include the notion that non-discriminatory access to health is fundamental to the right to the highest attainable standard of health, the social determinants of health, and civic participation in public health strategies.

Goal jamaos reminds us of the interrelatedness among many of the SDGs and the fact that multisectoral coordination and action will be required to reach every one of them. Books by Bruno Latour.

Jamais Fomos Modernos

Fatima marked it as to-read Sep 25, Latour correctly writes that this linear view of modernists makes them blind for the power of the patour, which always remains immanent in the present.

This is potentially one of the most insightful latourr, although I’m still not entirely sure how fruitful his programme for network analysis actually will be. Emily marked it as to-read Apr 15, The invention of world religions. Jjamais natural sciences, as well as those methods of social inquiry that seek to test hypotheses, fair no better.

It is the sorting that makes the times, not the times that make the sorting. Inquiry of any kind can now proceed by tracing the circulations of meaning, seeing how they develop and how they stabilise or don’t stabilise.


Gavin Wallace is currently reading it Mar 04, De katrol van Archimedes zorgde er evenwel voor dat hij sterker werd dan de menigte: Como se fosse onipresente e onisciente!

This is pot Latour argues that we “moderns” mistakenly think ourselves as modern by erecting “Nature” and “Society” as non-overlapping domains, with nature supposedly studying only the totally inert transcendent, and Society about that which is entirely immanent and human-made.

But Latour writes as if he’s in his own universe, uses quite particular jargon which he hardly explains and terminology that differs from what the rest of the intellectual world ordinarily uses eg he uses the word ‘society’ for something that almost everyo I have no problem conceding that this rather thin book went a bit over my head.

That is because modernity rests on a radically perceived difference between nature matter and moddernos societywhilst – according to Latour – both belong to the same realm and can’t be divided; the distinction even is clear nonsense. Comment redistribuer le Grand Partage. Oficyna Naukowa, Varsovie Translator s: Stanford University Press, How to cite this article. I commend these principles and guidelines as a roadmap for research and action in the field of NTDs.

Modernism, argues Latour, rests on an assumed simultaneous immanence and transcendence of nature and society: Hij trapt nogal stevig tegen de enkels van figuren als Lyotard: 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.

Tatiana marked it as to-read Jul 23, Eis onde pretendo chegar: Return to Book Page. Latour then moves to rearticulate bruo in order to understand it. It is interesting to see Latour savagely break up post-modern scepticism as well as neo-liberal views of contemporary processes and distinctions in intellectual life.

Then, should we just scrap all those works on “modernity” llatour ‘”postmodernity” just to accept that “amodernit What does Latour have against postmodernism? To just briefly summarize Latour’s arguments in this chapter: However, most of reality are hybrids which don’t neatly fall into either, which are rendered invisible by the insistence of this separation, and whose invisibility is precisely what allows for their unhindered propagation.


Needs translation in any language.

Latour writes how a convinced emotional Frenchman speaks. Editorial Debate, Madrid Translator s: Latour proposes that by paying attention to the “quasi-objects”, it becomes possible to collapse all the dualisms that have plagued ontology and epistemology.

Fordham University Press, b. This is difficult to argue because Latour would actually agree with this point, what with the proliferation of quasi-objects and what not, but what I mean to say is that I think by delineating this separation so persistently he may be PRODUCING the said intention of total separation, which may not have been as strict as he would have us believe and of course to this he would say I’m falling into the “linguistic trap” of deconstruction, but I’m okay with that much.

This summary is probably going to be a bit flawed and definitely elides some of Latour’s critical moves.

Editions of We Have Never Been Modern by Bruno Latour

May 21, Jonathan rated it liked it. Since the division between “society” and “nature” is not inherent but contingent, there is no need to keep them divided. His writing is very convoluted and he waffles between arguments, even while there are very interesting ideas throughout the book abou Apparently, we have never been modern What is a hybrid in Bruno Latour’s theory?

Powers of the secular modern: Leonardo Gedraite marked it as to-read May 25, He includes diagrams intended to enlighten readers, but sometimes they are enlightening on their own, other times just as confusing especially in the context in which they are included.

The article aims to reflect on the implications of the presence of the category of belief in modernity.