The Pasteurization Of France

What can one man accomplish, even a great man and brilliant scientist? Although every town in France has a street named for Louis Pasteur, was he alone able to stop people from spitting, persuade them to dig drains, influence them to undergo vaccination? Pasteur’s success depended upon a whole network of forces, including the public hygiene movement, the medical profession (both military physicians and private practitioners), and colonial interests. It is the operation of these forces, in combination with the talent of Pasteur, that Bruno Latour sets before us as a prime example of science in action. Latour argues that the triumph of the biologist and his methodology must be understood within the particular historical convergence of competing social forces and conflicting interests. Yet Pasteur was not the only scientist working on the relationships of microbes and disease. How was he able to galvanize the other forces to support his own research? Latour shows Pasteur’s efforts to win over the French public—the farmers, industrialists, politicians, and much of the scientific establishment. Instead of reducing science to a given social environment, Latour tries to show the simultaneous building of a society and its scientific facts. The first section of the book, which retells the story of Pasteur, is a vivid description of an approach to science whose theoretical implications go far beyond a particular case study. In the second part of the book, “Irreductions,” Latour sets out his notion of the dynamics of conflict and interaction, of the “relation of forces.” Latour’s method of analysis cuts across and through the boundaries of the established disciplines of sociology, history, and the philosophy of science, to reveal how it is possible not to make the distinction between reason and force. Instead of leading to sociological reductionism, this method leads to an unexpected irreductionism.

From weaker to stronger rhetoric : literature - Laboratories - From weak points to strongholds : machines - Insiders out - From short to longer networks : tribunals of reason - Centres of calculation.

A scientist friend asked Bruno Latour point-blank: “Do you believe in reality?” Taken aback by this strange query, Latour offers his meticulous response in Pandora’s Hope. It is a remarkable argument for understanding the reality of science in practical terms. In this book, Latour, identified by Richard Rorty as the new “bête noire of the science worshipers,” gives us his most philosophically informed book since Science in Action. Through case studies of scientists in the Amazon analyzing soil and in Pasteur’s lab studying the fermentation of lactic acid, he shows us the myriad steps by which events in the material world are transformed into items of scientific knowledge. Through many examples in the world of technology, we see how the material and human worlds come together and are reciprocally transformed in this process. Why, Latour asks, did the idea of an independent reality, free of human interaction, emerge in the first place? His answer to this question, harking back to the debates between Might and Right narrated by Plato, points to the real stakes in the so-called science wars: the perplexed submission of ordinary people before the warring forces of claimants to the ultimate truth.

A major work by one of the more innovative thinkers of our time, Politics of Nature does nothing less than establish the conceptual context for political ecology—transplanting the terms of ecology into more fertile philosophical soil than its proponents have thus far envisioned. Bruno Latour announces his project dramatically: “Political ecology has nothing whatsoever to do with nature, this jumble of Greek philosophy, French Cartesianism and American parks.” Nature, he asserts, far from being an obvious domain of reality, is a way of assembling political order without due process. Thus, his book proposes an end to the old dichotomy between nature and society—and the constitution, in its place, of a collective, a community incorporating humans and nonhumans and building on the experiences of the sciences as they are actually practiced. In a critique of the distinction between fact and value, Latour suggests a redescription of the type of political philosophy implicated in such a “commonsense” division—which here reveals itself as distinctly uncommonsensical and in fact fatal to democracy and to a healthy development of the sciences. Moving beyond the modernist institutions of “mononaturalism” and “multiculturalism,” Latour develops the idea of “multinaturalism,” a complex collectivity determined not by outside experts claiming absolute reason but by “diplomats” who are flexible and open to experimentation.

Bruno Latour has written a unique and wonderful tale of a technological dream gone wrong. The story of the birth and death of Aramis—the guided-transportation system intended for Paris—is told in this thought-provoking and fictional account by several different parties: an engineer and his professor; company executives and elected officials; a sociologist; and finally Aramis itself, who delivers a passionate plea on behalf of technological innovations that risk being abandoned by their makers. As the young engineer and professor follow Aramis’s trail—conducting interviews, analyzing documents, assessing the evidence—perspectives keep shifting: the truth is revealed as multilayered, unascertainable, comprising an array of possibilities worthy of Rashomon. This charming and profound book, part novel and part sociological study, is Latour at his thought-provoking best.

Illuminating conversations with one of France's most respected--and controversial--philosophers

In a new approach to philosophical anthropology, Bruno Latour offers answers to questions raised in We Have Never Been Modern: If not modern, what have we been, and what values should we inherit? An Inquiry into Modes of Existence offers a new basis for diplomatic encounters with other societies at a time of ecological crisis.