brunolatour   128

« earlier    

Scratching the Surface — 85. Mindy Seu
"Mindy Seu is a designer, educator, and researcher. She is currently a student at the Harvard Graduate School of Design and was previously a designer at 2x4 and MoMA. She’s designed and produced archival sites for Ralph Ginzburg and Herb Lubalin’s Eros and Avant Garde magazines. In this episode, Mindy and I talk about her early career and why she decided to go to graduate school, the role of research and archives in her work, and how graphic design is just one pillar of her practice."
mindyseu  jarretfuller  design  education  archives  internet  web  online  2018  positioning  internetarchive  claireevans  brunolatour  graphicdesign  purpose  iritrogoff  networks  connections  fearlessness  decentralization  neilpostman  teaching  howweteach  institutions  structure  interviews  research  project-basedreasearch 
july 2018 by robertogreco
Anthropocene Lecture: Bruno Latour
At the center of current political storms is the issue of climate change, suggests sociologist and epistemologist Bruno Latour. He reflects on current geopolitical conditions while underlining their intricate link to migrations, the explosion of injustice under the neoliberal regime and the panic-fueled return to nationalist egoisms. In his Anthropocene Lecture he reflects on how we might gain ground again in this vexing situation.

Link: https://soundcloud.com/hkw/sets/anthropocene-lecture-bruno-latour

<iframe width="100%" height="450" scrolling="no" frameborder="no" allow="autoplay" src="https://w.soundcloud.com/player/?url=https%3A//api.soundcloud.com/playlists/529218273&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true"></iframe>
nca  ncpin  BrunoLatour  Climate  Environment  Philosophy 
july 2018 by walt74
Why do we Talk about Cities as Laboratories? – Andrew R. Schrock – Medium
"In many ways, cities are quite unlike laboratories. Scientific laboratories are carefully controlled environments. Cities are unruly spaces that resist measurement and management. Where did this vision of come from, and what are the implications of its rise?"




"Latour and Woolgar were interested in the idea of border crossing, but were even more concerned about how laboratories held a particular power in society."



"The prevailing wisdom of the day was that cities were harmful and dehumanizing. Park, by contrast, situated cities as beneficial ecosystems. Cities could be mapped and studied much an oceanographer would research a coral reef or a forester would approach a forest. The empirical “bottom-up” approach to social research Park and his collaborator Eve Burgess suggested was enormously influential on urban sociology."



"Approaching cities as laboratories provided insight into human collectivity and made social problems visible, but also controllable."



"Latour would warn us that scientific authority is the true power structures that undergirds more formalized Politics. Vague but persuasive combinations of mobile media, “civic tech,” and urban design are starting to be taken seriously by academia, political institutions and funding agencies.

It is not yet clear how these new players will achieve their most audacious hope. This hope is often not about a new mobile app, or even technology itself. City-lab hybrids don’t want to just work around cities and city government. They want to change how they function. They are never just tinkering."
cities  laboratories  2017  andrewschrock  brunolatour  stevewoolgar  collectivism  collectivity  ecosystems  sociology  politics  scientism  academia  policy  government  governance  robertpark 
may 2017 by robertogreco
Common World | Research Collective
"The Common Worlds Research Collective is an interdisciplinary network of researchers concerned with our relations with the more-than-human world. Members work across the fields of childhood studies, early childhood education, children’s and more-than-human geographies, environmental education, feminist new materialisms, and Indigenous and environmental humanities.

We approach our lives as situated and embedded in ‘common worlds’ (Latour, 2004). The notion of common worlds is an inclusive, more than human notion. It helps us to avoid the divisive distinction that is often drawn between human societies and natural environments. By re-situating our lives within indivisible common worlds, our research focuses upon the ways in which our past, present and future lives are entangled with those of other beings, non- living entities, technologies, elements, discourses, forces, landforms.

Common worlds researchers are involved in two strands of inquiry. One strand experiments with feminist common worlds methods. The other strand features inquiries into children’s common worlds relations with place, with the material world, and with other species."
children  childhood  education  indigenous  environment  geography  earlychildhood  commonworlds  brunolatour  human  nature  multispecies  feminism  place  experientialeducation  interdisciplinary  sfsh  experientiallearning 
march 2017 by robertogreco
The Parliament of Things: Into Latour and His Philosophy
"Researching the conversations between Things, Animals, Plants and People and design the House of The Parliament of Things."



"The Parliament of Things is a speculative research into the emancipation of animals and things. It acknowledges that mankind has reached the end of an anthropocentric world. We can no longer maintain the distorted dichotomy between culture and nature. We share this world with many. Law should not be centred around Men, but around Life. We are just one party, among all animals, plants and objects. What if we welcome all things into our Parliament? What would be the plight of the planet? The reasoning of a fish? What claims would trees make, and what future would oil see for itself?

Do you you want to join? Send us an e-mail: info@theparliamentofthings.org

We at Partizan Publik have invented the Parliament and are playing the role of clerk by bringing it to you. The writer’s contest was a collaborative project that was organized by several partners. In the winter and spring of 2016 we invite several organizations to build the Parliament with us."



"We Have Never Been Modern and the Parliament of Things

Introduction

In We Have Never Been Modern (1991) Bruno Latour criticizes the distinction between nature and society. He states that our sciences emphasize the subject-object and nature-culture dichotomies, whereas in actuality, phenomenons often cross these lines. As an example, he mentions the hole in the ozone layer, and the different ways the sciences should look at it: ‘Can anyone imagine a study that would treat the ozone hole as simultaneously naturalized, sociologized and deconstucted?’ (6). With this mentioning of the hole in the ozone layer (as well as, among other things, computer chips, Monsanto, and aids) he gives an example of things or phenomena that are not merely objects, but that are hybrids between nature and culture.

With regards to the title of this work, Latour argues that this dualism between subject and object is a ‘modern’ mode of classification, and that this modern mode does not actually correspond with the practical ways in which we live. Thus, this modern dualism actually has never existed: we have never been modern.

The Constitution

‘Modernity is often defined in terms of humanism, either as a way of saluting the birth of ‘man’ or as a way of announcing his death. But this habit itself is modern, because (…) [i]t overlooks the simultaneous birth of ‘nonhumanity’ – things, or objects, or beasts (…)’ (13)

In this chapter, the question at hand is about the constitution. ‘Who is to write the full constitution?’, Latour asks (14). For political constitutions, this is normally done by jurists and Founding Fathers; for the nature of things, this is the task of scientists. But, if we want to include hybrids as well, who is going to write the complete constitution?

Latour calls this complete constitution the ‘Constitution’ with a capital C, to distinguish it from the political one. It defines ‘humans and nonhumans, their properties and their relations, their abilities and their groupings’ (14).

Hobbes & Boyle

When discussing the separation between science and politics, Latour uses the dispute between Robert Boyle and Thomas Hobbes as an example. Boyle can be seen as the founder of modern science – he developed the methodology in which scientists observe a phenomenon produced artificially in a laboratory (in Boyle’s case, the workings of a vacuum pump, in our case, for example, CERN).

Hobbes, on the other hand, rejected this manner of analysis, and focused on theorizing social and political order in terms of human conflicts and agreements. ‘Boyle and Hobbes, then, jointly constructed the program for purifying the discourses of nature and society – expunging from each the traces of the other’ (Pickering). This distinction between science and politics is not just typical for ‘modernity’, but actually defines it, as Latour argues: ‘they are inventing our modern world, a world in which the representation of things through the intermediary of the laboratory is forever dissociated from the representation of citizens through the intermediary of the social contract’ (Latour 27).

Hybrids

Latour established that the modern constitution ‘invents a separation between scientific power charged with representing things and the political power charged with representing subjects’ (29). However, he states we should not think that subjects are far removed from things. Even though Hobbes and Boyle create this distinction, they still speak about the same things: God, the politics of the King of England, nature, mathematics, and spirits and angels, to name a few. It becomes clear that in practice, this separation between science and politics, and nature and culture, does not hold. As Latour states:

Here lies the entire modern paradox. If we consider hybrids, we are dealing only with mixtures of nature and culture; if we consider the work of purification, we confront a total separation between nature and culture.’ (30)

The paradox of modernity, thus, is that we divided the world into two groups –

nature (science) and culture (politics) – but at the same time, in our daily lives, we constantly deal with hybrids between these two groups. But this division renders ‘the work of mediation that assembles hybrids invisible, unthinkable, unrepresentable’ (35). As Latour succinctly puts it: ‘the modern constitution allows the expanded proliferation of the hybrids whose existence, whose very possibility, it denies’ (35).

We Have Never Been Modern

‘Modernity has never begun’, Latour argues. Instead, he calls himself a ‘nonmodern’: ‘A nonmodern is anyone who takes simultaneously into account the moderns’ Constitution and the population of hybrids that that Constitution rejects and allows to proliferate’ (47). He states that hybrids – also called monsters, cyborgs, tricksters – are ‘just about everything; they compose not only our own collectives but also the others, illegitimately called premodern’ (47). So only minor changes separate our era from the periods that were before, Latour states.

Revolution

In this part, Latour discusses the action that has to be undertaken to acknowledge the existence and the importance of hybrids:

When the only thing at stake was the emergence of a few vacuum pumps, they could still be subsumed under two classes, that of natural laws and that of political representations; but when we find ourselves invaded by frozen embryos, expert systems, digital machines, sensor-equipped robots, hybrid corn, data banks, psychotropic drugs, whales outfitted with radar sounding devices, gene synthesizers, audience analyzers, and so on, when our daily newspapers display all these monsters on page after page, and when none of these chimera can be properly on the object side or on the subject side, or even in between, something has to be done. (50)

Latour calls for the need to outline a space that encompasses both the practice of purification as well as that of mediation. ‘By deploying both dimensions at once, we may be able to accomodate the hybrids and give them a place, a name, a home, a philosophy, an ontology and, I hope, a new constitution’ (51).

Quasi-Objects

Latour tries to locate the position of hybrids, quasi-objects and quasi-subjects by first problematizing the status of the social scientist. He argues that the social scientist, on the one hand, shows that ‘the power of gods, the objectivity of money, the attraction of fashion (…)’ have no intrinsic value, but ‘offer only a surface for the projection of our social needs and interests’ (52). To become a social scientist, Latour states, ‘is to realize that the inner properties of objects do not count, that they are mere receptacles for human categories’ (52).

On the other hand, social scientists also debunk the belief in the freedom of the human subject: they show how the ‘nature of things (…) determines, informs and moulds’ humans (53). So, Latour states that the social scientist ‘see[s] double’:

In the first denunciation, objects count for nothing; they are just there to be used as the white screens on to which society projects its cinema. But in the second, they are so powerful that they shape the human society, while the social construction of the sciences that have produced them remains invisible. (53)

The solution to these contradictory beliefs is dualism, much to Latour’s disapproval. The nature pole is divided into ‘hard’ and ‘soft’ parts, the same partition is made for the subject/society pole. ‘Dualism may be a poor solution, but it provided 99 per cent of the social sciences’ critical repertoire’ (54).

Latour, instead, states objects are society’s co-producters. ‘Is not society built literally – not metaphorically – of gods, machines, sciences, arts and styles?’ (54). He argues we should not focus too much on dialectics, as dialectics foreground the existing dichotomies; instead, he focuses on quasi-objects.

Quasi-objects are in between and below the two poles (…) [and] are much more social, much more fabricated, much more collective than the ‘hard’ parts of nature (…), [yet] they are much more real, nonhuman and objective than those shapeless screens on which society (…) needed to be ‘projected’. (55)

By focusing on the two poles rather than on that what is in between, ‘science studies have forced everyone to rethink anew the role of objects in the construction of collectives, thus challenging philosophy’ (55).

Relativism

In this chapter, Latour treats the function of anthropology and the role it might be able to play, as well as the concepts of symmetry and asymmetry. If anthropology is to become symmetrical, ‘the anthropologist has to position himself at the median point where he can follow the attribution of both nonhuman and human properties’ (96).

To analyse this new field of study, anthropology … [more]
multispecies  objects  plants  animals  brunolatour  robertboyle  thomashobbes  hybrids  modernity  nonmodern  modern  quasi-objects  law  biology  anthropology  entertainment  science  architecture  campainging  literature  things  theparliamentofthings 
april 2016 by robertogreco
Collateral Damage: Mark Fell - The Wire
“ Decisions are constructed within these networks, and not imposed on them by an isolated human agent. If we accept Latour’s position, and in the light of Heidegger’s standpoint, we can see Phuture’s encounter with the 303 not as one driven by error, confusion or breakdown, but as an absorbed exploration, and a series of 'what if?' questions that lead to a non-theoretical understanding of the system. Here, decisions are not made in resistance to what is encountered, but in response to it.

For this column I was originally asked to consider how musicians alter the technologies they work with – principally thinking about programming environments and circuit bending.

I like to believe that all uses of a technology alter and define that technology. Any tool is subject to redefinition through its uses, and dependent on its placement within wider social and cultural contexts; for example, my Dad’s use of a screwdriver to open a tin of paint, or a friend’s use of a shoelace to commit suicide. Some musicians deliberately alter and define technologies to produce unexpected sound or music, such as Matthew Herbert’s use of a perpetually boiling kettle as a sound source, or Yasunao Tone’s foregrounding of a specific CD player’s error correction system. Both are alterations and redefinitions of technical systems.”
music  acidhouse  maxmsp  technology  constraint  creativity  brunolatour  latour  dolby  from twitter
may 2015 by migurski
Stengers’shibbolet, Bruno Latour [.pdf]
"1997 (foreword) Isabelle Stengers, Power and Invention, University of Minnesota
Press, Minneapolis"

"-Would you say that Isabelle Stengers is the greatest French philosopher of science?

-Yes, except she is from Belgium a country that exists only in part and where, contrary to France, the link between science and the state is nil.

-Would you say that she is the philosophical right-hand of the Nobel Prize winner of chemistry Ilya Prigogine?

-Yes, since she wrote several books with him, and yet she has spent the rest of her life trying to escape from the mass of lunatics attracted to this “New Alliance” between science and culture they both wrote together.

-Is she an historian of science?

-Hard to say. Although she wrote extensively on Galileo, on XIXth century thermodynamics, on chemistry1, she remains a philosopher interested in what her physicists and chemists colleagues should understand of their science. Her main object of attention is modern science, and this is what historians and philosophers should study together, no?

-You are not going to say that she is an internalist philosopher of science, are you?

-Worse than that, Isabelle Stengers is an “hyperinternalist” forcing you always to go further towards a small number of theoretical decisions made by her scientific colleagues. In her eyes, most scientists are often not internalist enough.

-But at least don’t tell us that she is a whiggish historian of science looking, like Gaston Bachelard or Georges Canguilhem, for the ways by which hard science finally escapes from history?

-She is, I am afraid, much worse. She is “anti-anti-whiggish” trying to figure out why the anti-whiggish stance is not the good way to account for what it is to “win” in science, at least not if one aims at convincing the chemists and biologists and physicists she is working with.

-But she is a woman philosopher and at least she must develops some kind of feminist philosophy of science?

-There is hardly anyone more critical of the feminist literature although she uses it extensively and knows it quite well.

-Then, she must be one of these abstract minds trying to reconstruct rationally the foundations of science and being busy erasing all signs of her sex, gender, nationality and standpoint?

-Not at all, there is no one more externalist than her and reading more extensively in the litterature on the social history of science.

-What? Does she have any patience for those ridiculous attempts at connecting science and society?

-Worse than that, she is addicted to it and knows more “science studies” than anyone else in the field.

-Do you mean to say that she likes it because it flatters her radical leanings in politics?

-Worse, she wrote on drug legalization, she is a militant in a small left Belgium party and even went as far as working with charlatans practicing hypnosis and other kinds of unorthodox cures... I told you, Isabelle Stengers is always worse! She wrote as much on hypnosis as on physics and she happily compares chemistry laboratory and ethnopsychiatry, going so far as to rehabilitate the word “charlatan”2.

-Then she must be one of these ignorant radicals doing politics because they are unable to grasp the niceties of science?

-Not quite since she does radical politics through the careful definition of what Laplace, Lagrange, Carnot have done with their equations.

-I am thoroughly lost... Then she must be quite a woman?!

-Yes, and quite a mind!

-But, tell me, how come you have been asked to write a foreword for someone who seems obviously much better endowed in philosophical subtleties, political will and scientific knowledge than yourself?

-This is quite strange, I concur. I guess it is because of the tradition in science studies and in anthropology of the modern world to study “up” instead of “down”. Trying to swallow hard sciences had very good effect on the softer ones. I guess it is the same with Stengers. You grind your teeth on her argument, and you feel much better afterward!..."

[continues into the intro]

"One simple way to define this collection of articles presented in English, is to say that they have been written by a philosopher interested in the very classical question of distinguishing good science from bad. Her new solution to this old problem will be, however, difficult to grasp both for science studies and for philosophers and that requires some clarification. Isabelle Stengers does not share the anti-normative stance of most recent historians and sociologists of science and has no qualms in looking for a shibbolet that will help sort out science from non-science. In this sense, but in this sense only, her work is marginally more acceptable to Anglo-American epistemologists than those of “science studies” who shun away from any normative position. Philosophers will be able to recognize at least that here is someone who is not complacent vis-a-vis the production of bad science and who shares their will for a good cleansing job. The difference, because fortunately there is one, lies in the fact that her own touchstone means getting rid of most epistemologists and quite a lot of hard sciences! So the normative goal is similar but the principles of choice are radically different. "



"Stengers’ request to be cosmopolitically correct cut both ways, and cuts hard. In the obscure fights of the Science Wars, one can safely predicts, she will be seen as a traitor to all the camps, not because she is “in the middle” -no one is less of a middle-woman than her, no one is less an adept of the Golden Medium!- but because she imposes on all protagonists a criterion that they will do their utmost to escape. Although this book appears in a series called “Theories out of bound”, no theory is more binding than Stengers’ new demarcation criterion. Having often tried to escape its binding strength only to find myself forced to use it again, it is a great pleasure (and I say it with some glee) to imagine that English-speaking readers are now to be enmeshed into this most daring enterprise we, in the French-reading world, had to take into account for so long. It is my hope that they will learn more than I did (this is unlikely) in those twenty years when I tried to profit from her marvelous “habits of thoughts”, and also my hope that they will be forced even more than I was (this is more unlikely) to modify their definition of hard science and of radical politics by using Stengers’ shibboleth and pushing it everywhere -against herself if needs be!"
isabellestrengers  brunolatour  1997  whigpunk  whigishness  whigs  science  philosophy  philosophyofscience  history  culture  thirdculture  ilyaprigogine  physics  chemistry  feminism  socialhistory  politics  ethnopsychiatry  charlatans  radicalism 
march 2015 by robertogreco

« earlier    

related tags

1989  1992  1997  2011  2012  2013  2014  2015  2016  2016fellowshipreader  2017  2018  aaschool  abler  academia  academic  accessibility  acidhouse  action  actor+network+theory  actor+networks  actor-network-theory  actor-network  actor  actornetwork  actornetworks  actornetworktheory  actors  adamgreenfield  adamsmith  adaptive  adaptivetechnology  adrianjohns  aesthetics  africa  agency  agi  alankay  alankirman  alanturing  alexgalloway  alexismadrigal  alexmarshall  alfhornborg  amartyasen  ambivalence  analogies  andreadisessa  andrewschrock  animals  animation  animism  anismojgani  annalesschool  ant  anthropocene  anthropology  anxiety  aramis  architecture  archive  archives  art  article  assistivetechnology  atemporality  atheism  attachment  audreywatters  automata  automaton  aynrand  bartering  behavior  behaviorism  being  benjaminbratton  berg  bernardwilliams  bfskinner  bibilography  bibliographies  bibliography  bikes  bikesharing  biking  bioinformatics  biology  bldgblog  blog  blogs  bodies  body  bones  booklists  books  bradleygarrett  breath  bretvictor  brianeno  broadcast  brucescott  brucesterling  bruno+latour  bryanboyer  by:brunolatour  cahidalgo  campainging  canon  capitalism  carloginzburg  carvermead  cats  charlatans  charleswheelan  charts  chemistry  chi2013  childhood  children  chinamieville  christianepaul  christianmarazzi  christopherswift  cities  city  cityofhouston  cityofsound  civicresponsibilities  civility  claireevans  claudeeshannon  claudemonet  clayshirky  climate  climatechange  clock  cocities  cognition  collapsonomics  collection  collectivism  collectivity  colonialism  combinatorialcreativity  commodities  commonworlds  communication  computing  concepts  conferenceplanning  conferences  connectedcities  connectedthings  connections  connectivism  conscious  consciousexotica  consilience  constraint  context  conversation  cooperation  corydoctorow  craftmanship  creativity  criticalthinking  criticism  culture  curiosity  cv  cybernetics  cyberpunk  cyborgology  cyborgs  danhill  danielkahneman  darrellhuff  data  davidgraeber  davidhestenes  decentralization  decisionmaking  democracy  deschooling  design  dialog  dialogics  dialogue  digital+traces  digital.culture  digital.media  digitalhumanities  digitalmedia  digitalmethodsinitiative  digitaltraces  dingpolitik  dipeshchakrabarty  diplomacy  distance  dmi  dolby  donaldmackenzie  donnaharaway  dougengelbert  douglascoupland  douglashofstadter  dragons  driftdeck  dualism  dynamicprocesses  earlychildhood  ebtaylor  ecologies  economics  ecosystems  edtech  education  efficience  elizabetheisenstein  embeddedness  embodiment  empathy  empirical  engineering  englishdept  entanglement  entertainment  environment  environmental  epistemology  erikbrynjolfsson  ethics  ethnography  ethnopsychiatry  eventplanning  events  everydaydiplomacy  everyoneiknowisdoingawesomeshit  everyware  evgenymorozov  experience  experientialeducation  experientiallearning  exploitation  eyeborg  eyewear  fearlessness  feminism  fernandbraudel  fetishassertion  fetishism  fetishofassertion  filetype:doc  foucault  france  frankenstein  frederickcooper  friar  friedrichkittler  future  futurism  gabrieltarde  gaia  garyzhexizhang  gelesen  geoffmanaugh  geography  geopolitics  georgesiemens  giheung-gu  globalization  google  governance  government  graduate  graphicdesign  graphy  grassroots  gregip  gregmankiw  greimas  gsapp  gutenberg  gyeonggi-do  habits  hannaharendt  harrygaruba  heinzjatho  hierarchies  hierarchy  historiography  history  historyofscience  historyofthebook  houston  howwelearn  howweread  howweteach  human  humans  humor  huntersthompson  hybrids  hypertext  ianmacdonald  ideas  ideology  ilyaprigogine  imagination  inanimacy  inanimate  inclusion  inclusiveness  inclusivity  indigenous  individualization  information.technology  information  informationstructures  infrastructure  inhuman  inlcusivity  institutions  intelligence  intention  interactive  interdependence  interdisciplinary  interference  internet  internetarchive  interviews  intrastructure  intuition  iphone  iritrogoff  isabellestrengers  jamaiscascio  jamesbridle  jamesgleick  janehirshfield  janejacobs  janmcgonigal  jarretfuller  jeanbaudrillard  jeffjarvis  jenniferegan  jennyoffill  jeromemcgann  jgballard  jimrossignol  jmledgard  johannesfabian  johnmaynardkeynes  jonathancrary  journalism  judithbeveridge  julianbleecker  julianjaynes  justinpickard  karlmarx  kellereasterling  kellereastrling  kenyattacheese  kevinkelly  kieranegan  knowing  knowledge  knowledgeproduction  kritik  labor  laboratories  laboratorylife  language  latency  latour  latour:mooc  laurenbeukes  law  learning  lecture  levmanovich  liberarianism  life  light  linear  linearity  listening  lists  literature  living  london  longnow  longzoom  lordbyron  lorrainedaston  louispasteur  love  lse  luddism  luddites  lumpy  magazines  manueldelanda  mapping  marcaugé  mariamhansen  markets  marshallmcluhan  maryellencarroll  maryshelley  masaomiyoshi  massproduction  material  materiality  mattersofconcern  mattersoffacts  matthewgandy  matthewkirschenbaum  mattjones  mattwebb  maxmsp  mckenziewark  meaningmaking  media  media:document  mediacyborgs  medieval  michaelchabon  michaelrakowitz  michaeltaussig  micheldemontaigne  michelfoucault  mikepepi  miltonfriedman  mind  mindblog  mindyseu  missedconnections  modeling  modern  modernism  modernity  monad  monsters  montaigne  mooc  multi-actorhistories  multispecies  music  mycelium  mysticism  naomiklein  napoleonicwar  nature  nca  ncatherinehayles  ncpin  neilpostman  neoluddism  network  networkedlearning  networks  networkservices  newhumanist  newmedia  newyorkcity  niallferguson  nonexcludable  nonhuman  nonmodern  nonrivalrous  nonsolution  norbertelias  nyc  nyt  object  objectfixations  objects  occupy  occupysandy  online  ooo  open  operatingsystem  optimization  pace  parasite  paris  patternsensing  paulsaffo  perception  personalization  philosophy  philosophyofscience  phrases  physicalcomputing  physics  pierrehuyghe  place  places  plants  poems  poetry  policy  politics  politicsofnature  politik  positioning  post  prague  preposition  present  preternature  print  printing  problemdefining  problemsolving  process  productivity  programming  progress  project-basedreasearch  projectcascadia  projectpigeon  prosthetics  prostheticsporn  protocols  publicart  publicobjects  publicspace  publicsphere  publicvsprivate  purpose  quantifiedself  quasi-objects  questioning  questions  radicalism  ramongrosfoguel  re:adamgreenfield  readiness  reading  reads  readwrite  rebar  redcarson  reference  reflection  relationships  religion  repetition  research.methodology  research  resilience  responsibility  ricardohausmann  richardbarbrook  richardsennett  risk  robertboyle  robertmoses  robertpark  robertreich  sanfernandovalley  sarahbakeswell  sarahbakewell  sarahendren  scale  schools  science  sciencefiction  scientism  self-knowledge  self-struggle  selinjessa  sense  sensor  sfsh  sherryturkle  shezaddawood  shockoftheold  siliconvalley  simplicity  simulation  simulations  sitra  slimemold  slow  smartcity  smartobjects  social  socialhistory  society  sociology  software  softwareengineering  solutionism  southkorea  sovereignty  soziologie  space  spatialagency  spezzatura  spoke-o-dometer  spooky  sprezzatura  sstutsmansyllabi  stability  standardization  statistics  stephenramsey  stevenjohnson  stevenlevitt  stevewoolgar  stewartbrand  stomach  stories  storytelling  stphendubner  structuralism2.0  structure  structures  sts  sublime  submergence  suketumehta  surveillance  suspension  swarm  sympathy  systems  systemsthinking  talalasad  tandembicycles  tandems  tcsnmy  teaching  teachingmachines  technology  technoscience  technosolutionism  technostructuralism  tednelson  temporality  terrycavanagh  textanalysis  theory  theparliamentofthings  thestack  things  thinking  thirdculture  thomashobbes  thomasnagel  thomaspynchon  thomvandooren  time  timelines  timharford  timoreilly  timothymorton  timwu  toget  tolerance  toread  totality  transmediale  transport  trap  truth  tweecious  tyranny  tübingen  ubicomp  ubiquity  unleafing  unschooling  urban  urbancomputing  urbanism  urbanscale  ursulaleguin  utopia  utopianism  vannevarbush  verachouinard  via-torsten  video  vincentantoninlépinay  virtualsociety  visualart  visualization  vymudimbe  walterbenjamin  warrenellis  weapon  web  wendybrown  wendychun  whatiswriting?  whigishness  whigpunk  whigs  williamgibson  work  worlding  writing  yongin  youtube  yvesbonnefoy 

Copy this bookmark:



description:


tags: