A Sociology of Monsters Essays on Power Technology and by John Law

By John Law

We based ourselves on category; then, at a miles later date wc discovered a bit approximately ethnicity; extra lately we came across gender; and extra lately nonetheless we realized anything - probably now not greatly but - approximately age and incapacity. So may a white, center category, center elderly guy with a normativcly licensed set of actual abilities write of the background of his sociology. So could he touch upon the best way he slowly realized that 'his' sociology had by no means spoken for 'us': that every one alongside the sociological 'wc' was once a Leviathan that had completed its (sense of) order by means of usurping or silencing the opposite voices.Even so, this used to be a sociology continually pushed, not less than partially, through a priority with distribution - for in a different way it's going to by no means have discovered of its isolation. It used to be pushed through a priority with discomfort. It was once pushed by means of an ambivalent desire to research of and interfere approximately injustice. yet what may still count number as a distribution used to be fought through the years and time back within the retreat from a sovereign order. 'We* chanced on it tricky to recognize type - for in the end, we're all loose and equivalent available in the market. And ethnicity, too, was once gradual to return into concentration, possibly since it used to be was hoping that this used to be underpinned via a good judgment of sophistication. Then those that glance category heavily - and, to be certain, those that didn't - stumbled on it tough to understand gender. the place 'we* at the moment are, gender is slightly, yet basically a bit of, in concentration. nonetheless there are nice silences approximately gender. As there are approximately age, approximately incapacity.

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Der grosse Pöbel- und Sklavenaufstand: Nietzsches Auseinandersetzung mit Revolution und Demokratie

Inhalt
Einleitung
Seite 1
I
Nietzsches Urteil tiber die Franz6sische Revolution
Seite 8
II
Rousseau , Kant und die Moralitat der Revolution
Seite 26
III
Der Umsturz als Autoritatszerfall.
Nietzsches Beschaftigung mit der Geschichte der Revolution
Seite 58
IV
Die offizielle und die verborgene Revolution
Seite 88
V
1848 - spate Folgen einer gescheiterten Revolution
Seite 144
VI
Die soziale Revolution und die sozialistische Bewegung
Seite 141
VII
Aspekte der Demokratisierung
Seite 189
VIII
Der hohere Mensch und seine demokratische Herkunfi
Seite 236
IX
Revolutionare Hoffnungen eines unpolitischen Menschen
Seite 269
Schluss
Seire 296
Anmerkungen
Seite 303
Bibliographie
Seite 384
Personenregister

Additional info for A Sociology of Monsters Essays on Power Technology and Domination

Example text

And the discipline means convincing or forcing those delegated to conform to patterns of action and representation. This has important political consequences; as Fujimura has written: While Callon and Latour might be philosophically correct about the constructed nature of the science-society dichotomy (who represents nonhumans versus who represents humans), the consequences of that construction are important . . I want to Power, technologies and the phenomenology of conventions examine the practices, activities, concerns and trajectories of all the different participants - including nonhumans - in scientific work.

It is oppositional, utopian, and completely without innocence. No longer structured by the polarity of public and private, the cyborg defines a technological polis based partly on a revolution of social relations in the oikos, the household. Nature and culture are reworked; the one can no longer be the resource for appropriation or incorporation by the other. (1991: 151) In a sense, a cyborg is the relationship between standardized technologies and local experience; that which is between the categories, yet in relationship to them.

So, once more I am back to the dynamic between insider and outsider and the strengths that we can gain from their simultaneous coexistence and that surprises and interests me a lot. (Hubbard, in Hubbard and Randall 1988: 127) Is it not peculiar that the very thing being deconstructed creation - does not in its intact form have a moral claim on us that is as high as the others' [war, torture] is low, that the action of creating is not, for example, held to be bound up with justice in the way those other events are bound up with injustice, that it (the mental, verbal, or material process of making the world) is not held to be centrally entailed in the elimination of pain as the unmaking of the world is held to be entailed in pain's infliction?

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