Fact-checked by Grok 2 weeks ago

We Have Never Been Modern

We Have Never Been Modern is a 1991 book by French philosopher and sociologist Bruno Latour, originally published in French as Nous n'avons jamais été modernes by La Découverte, with an English translation appearing in 1993 from Harvard University Press.^[1]^[2] The work critiques the foundational assumptions of modernity, arguing that the purported separation between objective nature (governed by science and facts) and subjective society (governed by politics and values)—known as the "modern constitution"—has never been realized in practice.^[3] Latour posits that modern practices involve a dual process of "purification," which artificially dichotomizes domains like human and nonhuman, and "hybridization" or "translation," which continually generates networks of quasi-objects that entangle these realms, such as technological artifacts embodying both scientific facts and social relations.^[4] He contends that acknowledging these inescapable hybrids requires abandoning the modern self-conception in favor of an "amodern" or non-modern approach that integrates rather than denies the proliferation of such connections, thereby addressing contemporary crises like environmental degradation more effectively.^[5] This thesis draws on Latour's broader actor-network theory, emphasizing symmetric treatment of human and nonhuman actors in explanatory frameworks.^[6] The book has exerted significant influence in science and technology studies (STS), anthropology, and philosophy of science, challenging Enlightenment narratives of linear progress and objective knowledge while provoking debates over scientific realism and relativism.^[7] Critics, particularly from scientific communities, have accused Latour's framework of undermining empirical truth by overemphasizing social construction, though Latour maintained that his intent was to reveal the concrete work of translation rather than deny referential reality—a position he later clarified amid controversies like the Sokal hoax targeting STS relativism.^[6]^[8]

Overview and Publication

Author Background

Bruno Latour (June 22, 1947 – October 9, 2022) was a French philosopher, anthropologist, and sociologist whose work centered on the social construction of scientific knowledge and the interplay between humans, technologies, and institutions. Born in Beaune, Burgundy, into a Catholic family prominent in the local winemaking industry, Latour was the son of Alain Latour, who managed Maison Latour, one of the region's longstanding négociant firms. His early exposure to these familial and religious contexts later informed aspects of his critiques of modernity, though his intellectual trajectory emphasized empirical fieldwork over doctrinal adherence.^[9]^[10] Latour pursued philosophy studies at the University of Dijon starting in 1966, developing early skepticism toward absolutist views of scientific truth. He topped the national Agrégation examination in philosophy in 1972 and received a doctorate from the University of Tours in 1975. To meet civic service requirements, he conducted anthropological fieldwork in Abidjan, Ivory Coast, under the auspices of the French institute ORSTOM, resulting in an ethnography examining decolonization processes alongside emerging industrialization. This period marked his pivot from abstract philosophy to observational studies of knowledge production in non-Western settings.^[11]^[12]^[13] Transitioning to science studies, Latour undertook ethnographic research at the Salk Institute for Biological Studies in La Jolla, California, during the late 1970s, co-authoring Laboratory Life (1979) with Steve Woolgar, which analyzed how facts emerge through laboratory practices and negotiations. He held a professorship at the Centre de Sociologie de l'Innovation at the École Nationale Supérieure des Mines de Paris from 1982 onward, pioneering actor-network theory and challenging binaries like nature/society. Latour succumbed to pancreatic cancer in Paris at age 75.^[9]^[14]

Publication History and Context

Nous n'avons jamais été modernes: Essai d'anthropologie symétrique, the original French edition of the work, was published by Éditions La Découverte in Paris in 1991.^[1]^[15] This edition, comprising approximately 210 pages in later printings, emerged from Latour's fieldwork and theoretical development in the anthropology of science and technology during the 1980s.^[16] The English translation, rendered by Catherine Porter and titled We Have Never Been Modern, appeared in 1993 under Harvard University Press, with a listed publication date of October 15 and spanning 168 pages in its first edition.^[2]^[17] This version maintained the essay's subtitle as "An Essay on Symmetric Anthropology," reflecting Latour's aim to treat human and non-human actors equivalently in social analysis.^[15] The book's composition occurred amid escalating scholarly scrutiny of modernity's foundational claims in the late Cold War era, including challenges to positivist science from environmental crises, the AIDS epidemic, and biotechnology advancements that blurred purported boundaries between nature and society.^[3] Latour, then a professor at the Centre de Sociologie de l'Innovation in Paris, drew on his prior ethnographies of scientific laboratories to contest the "modern Constitution" separating facts from values, a critique positioned against both modernist triumphalism and certain postmodern deconstructions.^[18] Its release coincided with broader science and technology studies (STS) debates, where Latour's actor-network theory faced accusations of epistemological relativism from figures like Alan Sokal, though the text itself emphasizes empirical proliferation of "hybrids" over outright denial of reality.^[19]

Core Thesis

In We Have Never Been Modern, Bruno Latour contends that the defining feature of modernity is not a successful separation of the natural world from human society, but rather a rhetorical and institutional commitment to such a separation despite empirical evidence of their continual intermingling. This "modern Constitution," as Latour terms it, establishes two mutually exclusive realms: one of objective facts governed by science and nature, and another of subjective values shaped by politics and culture, with the promise that expanding the former will liberate and progress the latter.^[20]^[3] However, Latour argues this constitution relies on denying the proliferation of hybrids—entities like technologies, scientific instruments, or environmental phenomena that simultaneously embody natural properties and social constructions, such as the ozone hole, which mixes chemical processes with political regulations.^[21]^[15] Central to this thesis are two intertwined processes: purification and translation. Purification involves the classificatory work of institutions like laboratories and parliaments, which sort phenomena into pure categories—distilling "facts" from "values" to maintain the illusion of autonomy between domains.^[22] Translation, conversely, describes the practical mediation through networks of actors—human and non-human—that forge connections and transform elements across realms, generating quasi-objects that defy categorization, such as a vaccine that links biological efficacy to social trust and policy enforcement.^[15] Latour asserts that moderns perform both relentlessly but attribute legitimacy only to purification, suppressing acknowledgment of translation to sustain narratives of emancipation and endless novelty; this asymmetry, he claims, explains modernity's crises, from nuclear proliferation to ecological collapse, where ignored hybrids overwhelm the purified divides.^[23]^[24] The core implication is that humanity has "never been modern" because the constitutional guarantee of no hybrids—allowing nature to expand freely without social interference—has always been fictitious, as translation ensures their endless production.^[5] Latour proposes abandoning this antinomy for a "nonmodern" stance that symmetrically traces both processes, treating science and society as co-constituted through alliances rather than hierarchical separation, thereby enabling a more accurate accounting of agency distributed across human and material actants. This critique targets Enlightenment optimism, arguing that modernity's self-image as a break from premodern entanglement obscures ongoing relational dynamics, much like historical precedents in alchemy or jurisprudence that modernity retroactively purified.^[4]

Central Concepts

Purification and Translation Processes

In Bruno Latour's analysis, the process of purification constitutes a defining yet illusory practice of modernity, whereby distinct realms are demarcated: the domain of objective nature, governed by immutable laws and facts discerned through science, is separated from the subjective sphere of human society, characterized by politics, values, and interpretations. This separation, Latour contends, forms the foundational "modern constitution," enabling moderns to claim progress by treating natural objects as autonomous from social construction while confining human agency to the cultural realm.^[15] He illustrates this through historical precedents, such as the Enlightenment's effort to purify knowledge by evacuating theological or political influences from scientific inquiry, as seen in the works of figures like Francis Bacon, who advocated experimental methods to isolate factual truths from interpretive biases.^[3] Yet Latour argues that purification is inherently contradicted by the simultaneous operation of translation, a dynamic process through which disparate elements—human actors, nonhuman objects, discourses, and institutions—are linked into extended chains of association, producing hybrid entities that blur the purified divides. Translation occurs when, for instance, a scientific fact emerges not in isolation but via negotiations involving laboratory instruments, funding decisions, and interpretive frameworks, thereby "translating" raw phenomena into stabilized knowledge that circulates across social and natural boundaries.^[15] These chains, often invisible to moderns who retroactively purify outcomes, generate "quasi-objects" like the ozone-depleting molecule, which demands coordination between chemical properties, international treaties, and economic interests to become actionable.^[25] The tension between purification and translation, per Latour, reveals modernity's paradox: while modern institutions profess separation to legitimize authority—science as apolitical, politics as non-naturalistic—the proliferation of hybrids through translation undermines this claim, as evidenced by 20th-century crises like nuclear energy, where technical artifacts inescapably entangle with ethical and social debates.^[15] Latour posits that acknowledging translation's role exposes the moderns' failure to achieve their purified ideal, as every purportedly pure fact or value traces back to negotiated alliances rather than inherent essences.^[26] This dual process, rather than a linear progression toward clarity, perpetuates an escalating production of mixtures that modern critique then labors to disentangle, sustaining the illusion of a great divide between pre-modern entanglement and modern separation.^[27]

The Modern Constitution

In Bruno Latour's framework, the Modern Constitution refers to the foundational pact of modernity that bifurcates reality into distinct ontological domains of nature (encompassing objective facts, scientific truths, and non-human entities) and society (encompassing human subjects, values, politics, and constructed norms), while enabling covert interconnections between them.^[15] This constitution sustains the illusion of modernity by positing that human progress arises from rigorously separating these realms through purification—processes that define and isolate "pure" categories of objects and subjects—yet simultaneously relies on translation, the assembly of hybrid networks that blend human and non-human elements to generate innovation and power.^[15] Latour argues that this dual operation, rather than resolving pre-modern confusions, amplifies them by denying the proliferation of hybrids (such as technologies, organisms, or institutions that defy categorization) that modernity itself produces.^[28] The Modern Constitution rests on four interconnected guarantees that render these operations invisible and self-sustaining. First, nature is treated as transcendent—existing independently of human interpretation, universally valid across time and space, and progressively unveiled through scientific discovery, which accumulates indisputable truths via a "cycle of mobilization."^[28] ^[15] Second, society is deemed immanent—fully constructed by human agency through language, power, and norms—yet extends human potential via a "cycle of emancipation," allowing collectives to transcend individual limits without invoking external realities.^[28] ^[15] Third, these realms are posited as radically distinct and non-interfering, permitting free circulation of facts into politics and values into science without ontological mixing, which preserves the autonomy of each domain.^[23] ^[15] The fourth guarantee invokes a "crossed-out God"—an absent divine arbiter that ostensibly resolves irresolvable tensions between the realms by guaranteeing their separation without direct intervention, rendering the constitution's contradictions (such as the inevitable hybridity from translation) politically and epistemically invisible.^[15] ^[29] Latour contends that this guarantee, drawing from theological residues in secular thought, empowers critique by questioning either nature's objectivity or society's construction but fails to address the constitution's core paradox: modernity's success in producing ever-more hybrids while prohibiting their acknowledgment.^[15] For instance, scientific instruments or legal fictions like corporations exemplify hybrids that the constitution purifies into either natural facts or social constructs, obscuring the networks of actors—human and non-human—that sustain them.^[22] This structure, Latour maintains, underpins modern institutions from laboratories to parliaments, where disputes are resolved by appealing to the guarantees rather than renegotiating the underlying divisions.^[15]

Hybrids and Quasi-Objects

In Bruno Latour's analysis, hybrids represent the inevitable mixtures of natural and cultural elements generated through networks of translation, which modernity's purification practices seek to disentangle but cannot eliminate. These entities emerge from the mediation between human actors and nonhuman elements, such as scientific instruments or environmental phenomena, forming complex assemblages that defy categorization as purely objective or subjective. Latour identifies examples including the ozone hole, which intertwines atmospheric chemistry with international policy, and the AIDS virus, blending biological processes with social responses and medical technologies.^[15] ^[30] Quasi-objects constitute a specific class of these hybrids, defined as mobile mediators that circulate between subjects and objects, simultaneously constructing social bonds and asserting material reality. Drawing on Michel Serres' earlier usage, Latour describes quasi-objects as entities like Robert Boyle's air pump in the 17th century, which not only demonstrated vacuum properties but also mobilized scientific communities, legal disputes, and philosophical debates, thereby gaining both factual status and social efficacy. Similarly, Louis Pasteur's microbes in the 19th century served as quasi-objects by linking laboratory experiments to public health reforms and agricultural practices, retaining autonomy while depending on human alliances for circulation.^[15] ^[31] The proliferation of hybrids and quasi-objects underscores modernity's core contradiction: while the modern "Constitution" enforces a Great Divide between inert nature and autonomous society, translation processes continuously produce these intermediaries, as seen in 20th-century cases like global warming networks extending from refrigerators to Antarctic monitoring stations. Latour contends that moderns differ from premoderns precisely by refusing to acknowledge quasi-objects explicitly, leading to ontological instability where facts are treated as transcendent yet fabricated through negotiation. This denial hampers effective governance, as hybrids overwhelm purified categories, demanding instead a nonmodern approach that integrates them into collective representation, such as via an expanded "Parliament of Things" to adjudicate human-nonhuman disputes.^[15] ^[32]

Critique of Modernity

The Illusion of the Great Divide

Bruno Latour posits that the modern worldview rests on a "Great Divide" that separates nature from society, establishing two mutually exclusive realms: the objective, transcendent domain of nonhuman facts and the subjective, immanent sphere of human values and politics. This internal division, enshrined in what Latour terms the "modern Constitution," allows moderns to claim a unique ability to purify these domains while treating them as independent sources of authority—science for nature, politics for society.^[15] However, this separation enables an external Great Divide, positioning modern Western societies as distinct from premodern ones, which are stereotyped as conflating nature and culture in superstitious or holistic ways.^[15] Latour contends that this Great Divide is illusory because modern practices contradict the purported purity through incessant production of hybrids—entangled networks of humans, nonhumans, technologies, and discourses that blur the boundaries modernity claims to enforce. Examples include scientific laboratories where social negotiations shape factual outcomes, or legal disputes over environmental risks that mobilize both technical data and political interests, revealing quasi-objects that traverse the divide without acknowledgment.^[15] Moderns engage in dual processes of purification (sorting into distinct categories) and translation (mediating connections across them), yet they systematically deny the latter to sustain the fiction of separation, leading to an escalating crisis as hybrids proliferate unchecked.^[15] As Latour observes, "The moderns think they have succeeded in such an expansion only because they have carefully separated Nature and Society... whereas they have succeeded only because they have mixed together much greater masses of humans and nonhumans."^[15] The illusion persists, according to Latour, because recognizing hybrids would dismantle the modern self-conception of progress through emancipation from premodern entanglement, forcing a reevaluation of representation as a singular problem rather than dual ones for nature and society. This denial explains why "we have never been modern," as the promised ontological clarity remains unachieved amid continuous mediation; instead, moderns amplify human-nonhuman interactions without integrating them into a coherent framework.^[15] Latour advocates abandoning the divide for a "nonmodern" stance that symmetrically treats all actants in networks, potentially through institutions like a "Parliament of Things" to account for these interconnections without illusory purification.^[15]

Failures in Separating Nature from Society

Latour posits that the modern endeavor to purify domains—isolating objective natural facts from subjective social values—inevitably falters, as human practices continuously generate hybrids that defy such boundaries. In his analysis, purification represents an ideological commitment to the "modern Constitution," which assigns truth to autonomous nature and freedom to emancipated society, yet real-world innovations and crises reveal this as untenable. For instance, technologies like the steam engine or electric generator emerge not as pure natural objects but as networks entangling materials, human labor, institutions, and political decisions, rendering them quasi-objects that traverse both realms simultaneously.^[15] These failures manifest in the proliferation of "monsters" or undecidable entities that modernity suppresses while depending on them for progress. Latour illustrates this through contemporary ecological dilemmas, such as the depletion of the ozone layer discovered in the 1980s, where atmospheric chemistry (purportedly natural) intersects with industrial practices, international treaties like the 1987 Montreal Protocol, and economic regulations—forming a hybrid requiring collective mobilization rather than detached scientific decree. Similarly, the 1996 bovine spongiform encephalopathy (BSE, or mad cow disease) outbreak in Britain blurred veterinary science with agricultural policy, consumer panic, and governmental accountability, as microbial agents demanded social reconfiguration of food chains and risk assessment protocols. These cases demonstrate that facts gain traction only through translation processes, where non-human actors (e.g., viruses, chemicals) enroll human allies, undermining the supposed asepsis of nature from societal influence.^[33] Empirically, the separation's inadequacy is evident in laboratory practices, where scientific knowledge production relies on instruments, funding bodies, and interpretive communities, as documented in Latour's earlier ethnographic work on labs. This coproduction extends to policy: environmental regulations, such as the U.S. Clean Air Act amendments of 1990 addressing acid rain, integrate meteorological data with legislative compromises, illustrating how "natural" causation invokes societal arbitration. Latour argues that denying these entanglements sustains an illusion of progress, as modernity accelerates hybrid formation—evident in the exponential growth of patents for bioengineered organisms from 5,000 in 1990 to over 50,000 by 2000—while proclaiming ever-greater purification. Such dynamics challenge causal realism by revealing that purportedly objective laws of nature are stabilized through contingent alliances, not isolated deduction.^[27] Critics, including those from realist traditions in philosophy of science, contend that Latour overstates the inseparability, noting that empirical validation in fields like physics (e.g., the 2012 Higgs boson confirmation via CERN's Large Hadron Collider) achieves replicable predictions independent of social negotiation. Nonetheless, Latour's framework highlights systemic blind spots in modern governance, where ignoring hybridity leads to crises like the 1986 Chernobyl disaster, whose radiological effects (natural) necessitated unprecedented social evacuations and secrecy protocols in the Soviet Union, exposing the fragility of compartmentalized authority. This perspective underscores that effective causal analysis demands acknowledging distributed agency across human and non-human elements, rather than enforcing a divide that empirical contingencies routinely breach.^[34]

Implications for Progress and Enlightenment Narratives

Latour contends that the Enlightenment narrative of progress, which envisions humanity advancing through the liberation of objective science from subjective politics and tradition, falters under the weight of modernity's unacknowledged hybridity. The purported "Great Divide" separating immutable natural facts from constructed social values—central to ideals of emancipation espoused by figures like Boyle and Hobbes—never materialized, as modernization instead generates quasi-objects that inextricably entwine the two realms, such as genetically modified organisms or atmospheric pollutants demanding both empirical measurement and collective action.^[15]^[35] This process of purification, intended to yield purified knowledge driving linear advancement, masks an ongoing proliferation of networks where nonhumans (e.g., laboratory instruments or data systems) actively mediate human endeavors, rendering the modern constitution's separation a self-contradictory fiction.^[15] Consequently, the teleological optimism of Enlightenment thought—that reason and science propel an irreversible march from obscurantism to clarity—is recast not as culmination but as perpetual translation across heterogeneous domains, without the promised rupture from pre-modern entanglements. Latour observes that differences between modern and pre-modern societies lie in scale rather than essence, with modern achievements stemming from extended alliances of humans and artifacts rather than epistemological purity; thus, narratives of cumulative progress overlook how hybridization overloads the system, as seen in post-1980s ecological crises where "nature" intrudes into "society" without fitting purified categories.^[15]^[3] This critique implies that professed advancements, far from resolving dualisms, exacerbate them by denying mediation, leading to institutional paralysis in addressing hybrid phenomena like climate change, which blend geophysical facts with geopolitical responsibilities.^[15] By exposing these dynamics, Latour's framework shifts focus from denunciatory critiques of tradition to a "nonmodern" reckoning with polytemporal networks, where progress entails acknowledging and governing hybrids rather than aspiring to their elimination—a proposition that, while preserving scientific efficacy, undercuts the salvific aura of Enlightenment rationality as an unalloyed force for human flourishing.^[15]^[35] Such implications urge reevaluation of historical benchmarks of advancement, suggesting that modernity's vaunted emancipation has historically served to obscure the very interconnections it produces, thereby complicating claims of unequivocal superiority over non-modern arrangements.^[3]

Applications and Examples

In Science and Technology Studies

In We Have Never Been Modern (originally published in French in 1991 and translated into English in 1993), Bruno Latour critiques the foundational assumptions of modernity within science and technology studies (STS) by arguing that scientific knowledge emerges not from a purified realm of objective nature separate from society, but through ongoing processes of translation involving human and non-human actors.^[15] This perspective builds on Latour's earlier ethnographic work, such as his 1979 study of a neuroendocrinology laboratory at the Salk Institute, where he demonstrated how scientific facts are constructed via alliances between instruments, data inscriptions, and researchers rather than discovered in isolation.^[36] In STS, Latour's framework encourages empirical analysis of "science-in-the-making," shifting focus from finalized theories to the messy negotiations that stabilize knowledge claims, as seen in case studies of laboratory practices where quasi-objects—hybrids blending facts, devices, and social interests—circulate and gain authority.^[37] Latour's concepts of purification (separating facts from values) and translation (mediating connections across domains) have profoundly shaped actor-network theory (ANT), a methodological approach in STS that treats technologies, natural entities, and humans symmetrically as actants in networks that co-produce reality.^[38] For instance, ANT applications in STS examine how innovations like scientific instruments or environmental monitoring technologies translate social concerns into measurable phenomena, revealing the modern "constitution" as an unstable fiction that fails to contain proliferating hybrids, such as genetically modified organisms that defy neat categorization as either natural or artificial.^[39] This has led to STS research on sustainability transitions, where Latour's ideas highlight how policy networks involving data models, climate artifacts, and stakeholders perform translations that challenge purified distinctions between human society and ecological systems.^[40] The book's influence extends to STS critiques of epistemological realism, advocating instead for a "new empiricism" that traces associations without presupposing modern divides, as evidenced in studies of scientific controversies where facts are renegotiated through material-semiotic chains.^[41] By 2022, Latour's work had become canonical in STS curricula and empirical projects, informing analyses of emerging technologies like AI systems, where algorithms act as translators bridging code, data, and human decisions without resolving into purely technical or social domains.^[42] However, applications in STS often adapt Latour's non-human agency cautiously, grounding it in verifiable fieldwork to avoid overgeneralization, as in examinations of Ayurvedic practices reinterpreted through purification-translation dynamics to expose modern biases in knowledge validation.^[43]

Economic Dimensions

Latour's critique of modernity extends to economics by exposing the fallacy of treating markets as purified domains of rational calculation detached from social, technological, and natural entanglements. In the modern constitution, economic theory posits homo economicus as an isolated agent optimizing utility amid objective facts, severing economy from politics and ecology—a separation that Latour argues generates unacknowledged hybrids rather than resolving them.^[44] This purification obscures how economic processes rely on translations between human intentions and non-human mediators, such as pricing algorithms or commodity chains, which actively configure agency and value.^[45] Actor-network theory, a methodological extension of Latour's ideas from We Have Never Been Modern, reframes markets as dynamic assemblages where non-human actants—like standards, software, and legal instruments—enroll participants and perform economic realities. For example, Michel Callon demonstrates that calculative devices, such as econometric models, do not merely describe markets but co-constitute them through framing and overflowing mechanisms, challenging the modernist view of markets as pre-existing natural orders.^[46] In this view, financial innovations like derivatives emerge as quasi-objects, hybrid entities that blur boundaries between speculation, technology, and risk, circulating accountability across networks while evading purification.^[45] Such perspectives illuminate economic crises, where hybrid instabilities—evident in the 2008 financial meltdown—arise from failed translations in overextended networks of mortgage-backed securities, rating agencies, and regulatory artifacts, rather than mere human irrationality. Latour's framework further critiques capitalism's reliance on endless expansion, which treats natural resources as external inputs, ignoring their status as actants in socio-ecological hybrids like carbon markets or supply chains disrupted by climate events.^[44] By symmetrizing gift economies and calculative capital, Latour suggests alternatives where economic attachments incorporate non-human agencies, fostering resilience over modernist abstraction.^[44] This approach, while influential in economic sociology, faces objections for underemphasizing power asymmetries in network formation, as structural inequalities persist despite relational emphasis.^[47]

Political and Environmental Hybrids

In Bruno Latour's analysis, environmental phenomena such as the depletion of the ozone layer exemplify hybrids that inextricably entangle natural processes with political decision-making, challenging the modern constitution's purported separation of facts from values. The Antarctic ozone hole, first detected by British scientists in 1985 using ground-based and satellite data, revealed chlorofluorocarbons (CFCs) from human industrial activity as the primary cause, prompting international negotiations that culminated in the Montreal Protocol of 1987, which phased out CFC production.^[2] Latour contends that such events cannot be "purified" into purely scientific facts independent of societal implications, as the translation of atmospheric chemistry into regulatory bans requires aligning human freedoms, economic interests, and nonhuman agencies like molecular reactions, thereby producing quasi-objects that defy categorization.^[2] Similarly, global warming emerges as a political-environmental hybrid, where empirical data on rising CO2 levels—documented since the 1950s by researchers like Charles David Keeling at Mauna Loa Observatory, showing atmospheric concentrations increasing from 315 ppm in 1958 to over 420 ppm by 2023—intersects with governance, demanding policies that represent both human societies and climatic systems.^[2] Latour argues that modernity's failure to accommodate these hybrids leads to a proliferation of unacknowledged mixtures, as political institutions, designed to exclude nature from deliberation, must nonetheless incorporate geophysical evidence into treaties like the 1992 UNFCCC or 2015 Paris Agreement, where scientific models inform binding emission targets.^[2] This entanglement reveals causal realities: environmental degradation stems from socio-technical networks, not isolated natural or social causes, undermining claims of objective neutrality in policy.^[2] Politically, these hybrids compel a reevaluation of representation, as traditional democratic processes prioritize human citizens while sidelining nonhuman actors like ecosystems or atmospheric dynamics. Latour highlights how environmental politics exposes the modern illusion by necessitating "parliaments of things," where facts about biodiversity loss—for instance, the IUCN's documentation of over 44,000 species threatened with extinction as of 2024—demand integration into political arenas without reduction to mere human interests.^[2] Critics from scientific realist perspectives, however, contend that Latour overemphasizes symmetry between human and nonhuman agencies, potentially diluting empirical accountability in favor of relational ontology, though his framework underscores verifiable causal chains linking emissions to policy failures.^[2] In practice, this hybridity manifests in debates over geoengineering proposals, such as solar radiation management, which blend technological intervention with ethical governance, further blurring purification boundaries.^[2]

Reception and Influence

Academic and Intellectual Impact

The book has been highly influential in the field of science and technology studies (STS), where it provided a foundational critique of the modern separation between nature and society, emphasizing instead the proliferation of "hybrids" or quasi-objects that defy purification into distinct realms.^[48] This framework underpinned actor-network theory (ANT), which Latour developed collaboratively, treating human and non-human entities as equivalent actors in networked associations, thereby shifting analytical focus from social construction to relational assemblages.^[49] By 2023, the text had garnered over 3,000 scholarly citations, reflecting its role in reshaping empirical approaches to scientific practice and technological innovation.^[48] In philosophy and the humanities, Latour's argument against the "modern constitution"—the purported epistemological break enabling objective knowledge—prompted reevaluations of Enlightenment narratives, advocating a "nonmodern" stance that integrates ontological multiplicity without relativistic denial of facts.^[50] This influenced debates in anthropology and sociology, particularly in analyses of globalization and development, where the book's rejection of binary divides informed critiques of Western progress models as empirically untenable.^[51] Scholars in these fields have applied its concepts to deconstruct dualisms in cultural theory, though some adaptations risk diluting Latour's insistence on traceable associations over abstract critique.^[10] The work's implications extended to environmental theory and political ecology, laying groundwork for Latour's later proposals to incorporate scientific expertise into democratic processes without privileging "Nature" as a pre-political given.^[52] By framing ecological crises as failures of modernist purification, it inspired frameworks for "political ecology" that assemble human politics with geophysical agencies, influencing studies on climate governance and biodiversity policy since the early 2000s.^[53] This relational ontology has permeated interdisciplinary work, including architecture and urban studies, where it critiques anthropocentric designs in favor of hybrid socio-material systems.^[54] Despite its reach, the book's impact has been concentrated in European and North American academia, with uneven adoption in natural sciences due to perceived challenges to representational realism.^[55]

Broader Cultural and Policy Effects

Latour's conceptualization of hybrids and the critique of modern purification processes have extended into policy domains via Actor-Network Theory (ANT), which traces assemblages of human and non-human actors in governance. In public health, ANT derived from these ideas has analyzed the evolution of smoke-free policies, such as California's 1995 legislation, by mapping networks involving advocacy coalitions, tobacco products as resistant actors, and regulatory artifacts that stabilize bans through translation and enrollment.^[56] Similarly, in educational policy enactment, ANT frameworks reveal how widening participation initiatives in medicine form through heterogeneous alliances of policies, institutions, and metrics, challenging linear implementation models.^[57] In environmental policy, the non-modern perspective undermines the modernist separation of nature and society, fostering approaches that politicize ecological practices without invoking a pristine "nature." This has informed political ecology debates in Europe, where Latour's framework critiques globalization's terrestrial blind spots and supports "critical zone" initiatives—observatories integrating soil, water, and human activity—that received French government funding starting in 2007 to monitor hybrid environmental dynamics.^[53]^[58] Latour's emphasis on diplomacy with non-humans has thus shifted policy rhetoric toward inclusive assemblies, as seen in his advocacy for ecologizing modernization over futile purification efforts in French Green Party marginalization contexts.^[53] Culturally, the book's hybrid ontology has influenced artistic and interpretive practices by decentering human exceptionalism, prompting works that depict objects as co-producers of meaning. In art theory, Latour's ideas underpin exhibitions like those at Sciences Po's médialab, where artifacts are staged as active narrators, altering curatorial methods since the early 2010s.^[59] Broader public discourse on science-society entanglements, amplified post-2016 amid "post-truth" concerns, draws on Latour's non-modernism to defend empirical authority against relativism, as evidenced in his 2018 New York Times reflections urging renewed attention to nonhuman agencies in cultural narratives.^[60] These effects underscore a shift toward acknowledging translation over transcendence in cultural productions.^[41]

Notable Misinterpretations

One prominent misinterpretation of We Have Never Been Modern frames Latour's analysis of scientific practice as a form of radical relativism that undermines the objective status of scientific facts, equating them to mere social fictions. Critics, including biologist Paul Gross and mathematician Norman Levitt in their 1994 book Higher Superstition, accused Latour of contributing to a postmodern erosion of scientific authority by emphasizing the constructed networks behind knowledge production.^[61] In reality, Latour sought to illuminate the hybrid processes—blending human agency, instruments, and natural phenomena—that stabilize facts, not to dissolve them into subjectivity; he explicitly distinguished robust scientific networks from arbitrary beliefs.^[60] This misreading gained traction during the "science wars" of the 1990s, where Latour's actor-network theory was conflated with broader constructivist skepticism, leading some to infer that he granted non-human actors (like microbes or lab equipment) equivalent ontological weight to humans, flattening reality into indiscriminate agency. Latour countered that his framework differentiates "modes of existence," preserving the specificity of scientific reference without purification's false dichotomies.^[62] Such interpretations overlooked his intent to critique modernity's illusory separation of nature and society, not to deny empirical traction.^[63] Another common distortion portrays Latour as advocating a return to pre-modern thinking or outright rejection of progress, inferring from his title a nostalgic denial of Enlightenment advancements. Instead, Latour argued that purportedly modern societies have always generated unacknowledged "hybrids" (e.g., environmental crises as socio-natural entanglements), rendering the modern constitution incoherent rather than absent; true reckoning requires composing with these realities, not regressing.^[3] This misapprehension persists in readings that reduce his work to anti-scientism, despite Latour's later reflections on how critical tools he helped develop were co-opted by fact-deniers, prompting his 2004 essay "Why Has Critique Run Out of Steam?" to reclaim robust fact-making.^[60]^[62]

Criticisms and Debates

Philosophical and Epistemological Objections

Philosophical objections to Latour's framework in We Have Never Been Modern primarily target its ontological commitments, arguing that the dissolution of the nature-culture divide results in an untenable "flat ontology" where human and non-human actors possess equivalent agency. This equalization, critics contend, anthropomorphizes inanimate objects and erodes hierarchical distinctions between causal structures in nature—such as physical laws operating independently of interpretation—and contingent social arrangements, thereby conflating ontology with mere association. For instance, proponents of metaphysical realism assert that Latour's hybrid networks fail to accommodate persistent natural resistances that constrain human action, reducing reality to negotiable translations without a foundational substrate.^[64] Such views, they argue, invite incoherence by treating technological artifacts and fundamental entities like quarks on the same plane, ignoring empirical evidence of asymmetric dependencies where natural phenomena dictate outcomes irrespective of social embedding.^[65] Epistemologically, detractors charge that Latour's emphasis on translation and network stabilization supplants correspondence theories of truth with pragmatic consensus, rendering knowledge claims vulnerable to infinite regress: no network's stability can be verified independently of further networks, lacking an external adjudicator. This approach, akin to radical constructivism, is faulted for undermining the justificatory asymmetry in science, where successful predictions (e.g., general relativity's confirmation via 1919 solar eclipse observations on May 29, 1919) imply veridical contact with unobservables rather than mere rhetorical victory in controversies.^[33] Critics from the scientific realism tradition maintain that Latour's denial of purified facts severs epistemology from causal efficacy, as evidenced by the historical progression of theories approximating invariant realities (e.g., from Newtonian to Einsteinian mechanics), which his model attributes solely to shifting alliances without crediting mind-independent convergence.^[65] Consequently, the framework struggles to differentiate robust scientific knowledge from pseudoscientific hybrids, as both emerge from analogous processes of mobilization without privileged epistemic access.^[64]

Challenges from Scientific Realism

Scientific realism asserts that the mature and successful theories of science are approximately true, describing unobservable entities and structures that exist independently of human cognition, social practices, or interpretive networks, thereby explaining science's empirical successes through correspondence to an objective reality.^[66] This position directly confronts Latour's central thesis in We Have Never Been Modern that scientific facts emerge solely from hybrid associations of human and non-human actants, without any prior purification or reference to a nature/culture divide that realism presupposes as foundational to scientific progress. Realists contend that Latour's denial of such purification conflates the constructive processes of science with the independent causal efficacy of the entities it describes, rendering the reliability of scientific knowledge contingent on network durability rather than truth-tracking.^[67] A core objection draws on the "no miracles" argument, which posits that the predictive accuracy, novel discoveries, and technological applications arising from theories—such as the electron's behavior in quantum mechanics or microbial causation in epidemiology—would be an inexplicable coincidence if those theories did not latch onto real, mind-independent structures, rather than merely stabilizing social-technical alliances as Latour describes.^[66]^[68] Latour's actor-network theory, by treating quarks, viruses, and laboratories as ontologically symmetric actants whose "reality" derives from relational robustness, fails to distinguish why certain networks (e.g., germ theory) yield durable, falsifiable predictions while others (e.g., phrenology) collapse, unless constrained by an external reality that realism affirms. Critics argue this symmetry erodes the referential success of science, reducing explanatory power to performative assembly without causal grounding.^[69]^[67] Philosophers aligned with realism, including Ian Hacking, challenge Latour's constructivism by emphasizing experimental interventions that demonstrate the autonomy of certain facts, such as particle tracks in cloud chambers, which persist regardless of interpretive frameworks or social negotiations. Hacking maintains that these are not hybrid products but objective existents that science uncovers, countering Latour's anthropological leveling of facts as culturally specific without a universal, realist anchor for validation.^[67] This objection extends to Latour's critique of modernity's "Great Divide," where realists see purification not as illusory but as a methodological achievement enabling science to isolate variables and approximate causal laws, evidenced by cumulative progress across paradigms from Newtonian mechanics to relativity.^[67] Further critiques highlight internal tensions in Latour's framework: while he invokes scientific consensus—such as the Intergovernmental Panel on Climate Change's 97-98% agreement on anthropogenic warming as robust fact—his ontology denies facts' independence, defining objectivity as mere resistance to deconstruction rather than alignment with unconstructed reality.^[69] Realists view this as self-undermining, as it presupposes the veridicality of empirical data (e.g., CO2 measurements) to critique realism itself, yet attributes their authority to political assembly, potentially inviting skepticism toward any constrained fact. Such views risk epistemological relativism, where science's authority dissolves into competing narratives, contradicting the observable convergence of evidence across global institutions since the 20th century.^[69]

Political and Ideological Critiques

Critics from scientific realist and conservative perspectives have contended that Latour's symmetric treatment of nature and society in We Have Never Been Modern fosters epistemological relativism, equating objective scientific knowledge with social constructs and thereby eroding the distinction between facts and ideology.^[60] This approach, they argue, contributes to post-truth political dynamics by undermining science's epistemic authority, as seen in the rise of climate denialism—where belief in human-caused global warming among conservative Republicans fell from 50% in 2008 to 37% in 2017—and populist challenges to expert consensus.^[60] Figures like physicist Alan Sokal have highlighted how such constructivism risks portraying scientific laws as mere conventions, politically enabling skepticism toward established evidence in policy debates.^[60] Latour countered these charges by insisting his work defends the labor-intensive construction of facts rather than denying reality, though detractors maintain it inadvertently legitimizes irrationalism.^[60] From leftist and Marxist viewpoints, Latour's rejection of modernist "purification" is ideologically deficient for depoliticizing social analysis through actor-network theory, which flattens power asymmetries by granting equal ontological status to all entities, thereby obscuring class relations and economic exploitation.^[70] This symmetry, critics assert, aligns with neoliberal ideology by emphasizing contingency and individual agency over collective solidarity, echoing Thatcher-era denial of society ("there is no such thing") and obfuscating structural inequalities in favor of network descriptions that individualize responsibility.^[70] Such anti-Marxist tendencies, they claim, render Latour's framework a "rabidly anti-Marxist theory" that legitimizes capitalist realities without challenging underlying production modes, effectively serving as an intellectual justification for the status quo under the guise of ontological innovation.^[70] Further ideological objections highlight contradictions in Latour's invocation of scientific facts—such as the 98% consensus on anthropogenic climate change—while advancing constructivist relativism, which risks full politicization of expertise and erodes public trust in evidence-based policy.^[69] This tension, argued to foster emotional rather than rational deliberation, could hinder effective responses to crises like environmental degradation by prioritizing diplomatic accommodation over assertive defense of verifiable truths.^[69] Overall, these critiques portray Latour's non-modern ontology as politically ambiguous, potentially regressive in reinforcing institutional boundaries or enabling anti-scientific populism amid ideological polarization.^[69]

Legacy

Post-Latour Developments

In the years following Bruno Latour's death on October 9, 2022, from pancreatic cancer, actor-network theory (ANT) and the hybridity concepts central to We Have Never Been Modern have seen extensions into emerging domains, particularly artificial intelligence and sustainability transitions. Scholars have applied ANT to frame AI systems as non-human actants capable of redistributing agency within networks, aligning with Latour's insistence on tracing associations without modern distinctions between subjects and objects. A 2023 study, for example, leverages ANT to analyze how AI diverges from human cognition while forming hybrid entities that challenge anthropocentric views of intelligence, emphasizing empirical tracing of technological mediations over speculative emulation. Similarly, a 2025 investigation into AI's role in Thai online learning communities decenters human actors, revealing how algorithms and platforms co-constitute educational networks through translation processes akin to those Latour described.^[71]^[72] Sustainability research has increasingly deployed ANT to dissect the interplay of human and non-human actors in environmental governance, extending Latour's critique of purification to practical analyses of transition dynamics. A 2024 systematic literature review of ANT applications in sustainability identifies over 50 studies since 2010 that map how technologies, policies, and natural elements form stabilizing networks or fail amid ecological disruptions, providing tools for causal mapping of hybrid failures in green initiatives. This builds on Latour's nonmodern framework by empirically documenting how artifacts like carbon-tracking devices mediate political ecologies, often revealing unintended translations that undermine modernist assumptions of separable nature and society. In healthcare and organizational contexts, ANT has been adapted to unpack inequities and tool-mediated practices, with a 2024 review highlighting its utility in tracing network effects on patient outcomes without privileging human agency alone.^[40]^[73] Theoretical reflections have pondered ANT's trajectory without Latour's central figure, advocating adaptation through hybridization with complementary approaches rather than stasis or dissolution. A 2024 piece outlines three post-Latour scenarios for ANT—inertia, critique, or inventive reconfiguration—favoring the latter to address gaps in scalability for global crises like climate entanglement, while cautioning against over-reliance on Latour's original metaphors. Institutional efforts, such as the Bruno Latour Fund launched by Sciences Po in 2023, sustain his legacy by funding postdoctoral work on environmental transformations, explicitly linking nonmodern hybrids to empirical studies of terrestrial politics and Gaia-scale assemblages. These developments underscore ANT's enduring heuristic value for causal realism in complex systems, though academic applications remain concentrated in STS and related fields, where interpretive biases toward relationalism can obscure verifiable material constraints.^[74]^[75]^[76]

Relevance to Contemporary Issues

Latour's thesis that societies have never fully enacted modernity's purification of natural facts from social values finds application in contemporary environmental crises, where ecological phenomena compel political reconfiguration. Climate change, as a hybrid issue intertwining atmospheric data, human emissions, and governance, exemplifies the failure of modern dualisms, as natural forces demand inclusion in policy networks rather than passive observation. For example, transformations in U.S. Environmental Protection Agency approaches—from emphasizing anthropogenic causation with allied scientific actors like NOAA data visualizations to downplaying it under economic priorities—demonstrate how climate facts are politically assembled, aligning with Latour's actor-network dynamics over purportedly neutral science.^[77] This hybridity extends to the politics of the Anthropocene, where inequality, migration, and resource scarcity arise from modernity's globalist assumptions, now contested by terrestrial dependencies. Latour's framework critiques left-right spectra as obsolete, advocating attention to geo-social entanglements, as seen in movements like France's Yellow Vests, which fused social grievances with ecological limits. In this "new climatic regime," non-human elements—such as soil depletion or biodiversity loss—act as political agents, undermining modern progress narratives and requiring participatory mappings of interdependencies over abstracted human interests.^[78]^[59] Emerging technologies further illustrate the thesis, as artificial intelligence and digital infrastructures form socio-technical networks that blur human agency with algorithmic mediation. Urban AI systems for sustainability, for instance, enroll sensors, data flows, and policy actors into assemblies that challenge modern subject-object divides, demanding redesigned accountability beyond technological determinism.^[79] Similarly, the COVID-19 pandemic revealed hybrids in scientific practice, with research on viruses entangling laboratory techniques, public policy, and social behaviors, defying clean separations of fact production from societal implementation.^[80] These cases underscore Latour's enduring insight: contemporary issues proliferate unpurified connections, rendering modern constitutional fictions increasingly untenable.

References

[1]
We have never been modern - bruno-latour.fr
Publisher: Simon and Schuster (England), Harvard University Press (United ... Date: 1991 [1997: Paperback edition] Publisher: La Découverte Language ...Missing: details | Show results with:details
[2]
We Have Never Been Modern - Harvard University Press
Oct 15, 1993 · Bruno Latour asks, what would the world look like? His book, an anthropology of science, shows us how much of modernity is actually a matter of faith.
[3]
Why Did Bruno Latour Claim that “We Have Never Been Modern”?
Oct 5, 2023 · Latour argues that modernity is a false construct that has neglected to take into account the nuanced social and environmental connections that people have ...
[4]
We Have Never Been Modern - Theopolis Institute
Oct 28, 2013 · In his rich study, We Have Never Been Modern (Harvard 1993), Bruno Latour describes modernity in terms of a dual process of “purification” and “hybridization.”Missing: thesis | Show results with:thesis
[5]
We Have Never Been Modern - First Things
Dec 18, 2014 · But Latour's thesis is that we have never been modern. This means: Whatever we say about ourselves, the lived topography of our social world has ...
[6]
What does the philosopher Bruno Latour mean when he claims that ...
Dec 7, 2019 · He argues then that since the dichotomies asserted by the moderns do not really exist, we can best accept being "non-modern," retaining at least ...Missing: summary thesis<|separator|>
[7]
Bruno Latour. We Have Never Been Modern. Cambridge, MA ...
Apr 1, 2022 · Bruno Latour. We Have Never Been Modern. Cambridge, MA: Harvard University Press (1993), ix + 157 pp., 29.95 (cloth), 12.95 (paper).
[8]
[PDF] Why Has Critique Run out of Steam? From Matters of Fact to Matters ...
I summarize here some of the results of my already long anthropological inquiry into the iconoclastic gesture, from Latour, We Have Never Been Modern, trans.
[9]
Bruno Latour, 75, Philosopher on the Social Basis of Scientific Facts ...
Oct 18, 2022 · Bruno Paul Louis Latour was born on June 22, 1947, into a storied winemaking family in Beaune, a French town in central Burgundy. His father, ...Missing: biography key works
[10]
Bruno Latour 1947-2022 - Theory, Culture & Society
Jan 23, 2023 · Born in June 1947, the son of a bourgeois and catholic family in Beaune in Burgundy, Bruno Latour remained at a distance from the secular and ...Missing: education career works death
[11]
Bruno Latour obituary | Philosophy | The Guardian
Oct 11, 2022 · He is survived by his wife and children. Bruno Latour, philosopher, sociologist and anthropologist, born 22 June 1947; died 8 October 2022.Missing: biography career<|separator|>
[12]
Bruno Latour - Royal Anthropological Institute
' Latour died from pancreatic cancer on 9 October 2022, at the age of 75, and was survived by his wife Chantal and his daughter Chloé, his son Robinson, and ...Missing: career | Show results with:career
[13]
Bruno Latour, Sociologist & Anthropologist
After earning a Ph.D. in Philosophy from the University of Tours in 1975, Latour carried out initial field work in Africa and California, specializing in the ...Missing: education degree
[14]
Bruno Latour, 1947-2022: France's Least Understood Philosopher
Oct 17, 2022 · Bruno Latour, “France's most famous and least understood philosopher,” died of pancreatic cancer in Paris on October 9, 2022. He was 75.
[15]
[PDF] We Have Never Been Modern Bruno Latour - Monoskop
Originally published as Nous n 'avons jamais ete modernes: Essais d'anthropologie symmetrique. Copyright © 1991 La Decouverte. Library of Congress Cataloging-in ...
[16]
Editions of We Have Never Been Modern by Bruno Latour
Published March 2006 by La Découverte. Hardcover, 210 pages. Edition Language: French. We Have Never Been Modern by Bruno Latour. We Have Never Been Modern.
[17]
Amazon.com: We Have Never Been Modern
30-day returnsBook details ; Language. English ; Publisher. Harvard University Press ; Publication date. October 15, 1993 ; Dimensions. 6 x 0.5 x 9 inches ; ISBN-10. 9780674948396.
[18]
We Have Always Never Been Modern
Oct 6, 2020 · Latour suggests that “we have never actually been modern.” What he means is that our lived experience has never in fact corresponded with this separation.Missing: thesis | Show results with:thesis
[19]
Introduction and Index To We Have Never Been Modern by Bruno ...
Jan 10, 2020 · Introduction and Index To We Have Never Been Modern by Bruno Latour · 1. When confronted with a problem, we often try to break it into smaller ...Missing: summary thesis
[20]
Bruno Latour – We Have Never Been Modern (1991) - SozTheo
Core Arguments of the Work. At the heart of Latour's argument is the claim that modern society rests on a contradiction: it officially separates nature and ...
[21]
Interpreting Latour: We Have Never Been Modern - Jeff Fossett
Oct 19, 2021 · In short, Latour wants to retain the first two guarantees of the modern Constitution while rejecting the third. How is this supposed to work?
[22]
Latour—We Have Never Been Modern | anthropolojamz
Aug 12, 2015 · Latour hopes to replace what he calls the modern “constitution” with a nonmodern version that does not separate nature and society and brings ...
[23]
Latour Reading Guide - Google Groups
Latour's argument is elaborated along three central points: 1) nature and culture are not distinct but are in actuality a hybrid nature-culture; 2) the modern ...<|separator|>
[24]
We have never been postmodern: Latour, Foucault and the material ...
Aug 6, 2025 · In We Have Never Been Modern Bruno Latour challenges the intellectual community to find an alternative to modernism that does not privilege ...
[25]
Reassembling the ruins: revisiting Latour's concept of translation in ...
Mar 25, 2024 · This article proposes an exploration of Latour's notion of translation, which is only revealed through his exploration of the meaning of Modernity.
[26]
Have we ever been modern? | The Rolling Blackout
Feb 11, 2013 · Latour suggests that a new constitution is necessary, one that is amodern, or nonmodern. It allows for an anthropology of the modern world and ...
[27]
Latour (1993): We Have Never Been Modern | A Collage of Citations
Jan 26, 2010 · We Have Never Been Modern by Bruno Latour ... translation, which “creates mixtures between entirely new types of ...<|separator|>
[28]
Objects that Judge: Latour's Parliament of Things | transversal texts
... we have never been modern.[1] It is only then that rights and ... The four guarantees of the modern constitution for Latour are: (a) that ...
[29]
[PDF] Latour- We Have Never Been Modern 1-2.pdf
Without the first set, the practices of purification would be fruitless or pointless. Without the second, the work of translation would be slowed down, limited, ...
[30]
Bruno Latour, Graham Harman, and Nonmodernism
Dec 18, 2024 · The central problem of Latour's We Have Never Been Modern is hybridity and its implications for the modern separation of nature and culture.
[31]
[PDF] Quasi-Subjectivity and Ethics in Non-Modernity
way in which Latour sorts the world according to the concepts of quasi-objects and quasi ... Latour's main contention in We Have Never Been Modern is that we have ...Missing: "peer | Show results with:"peer
[32]
Into Latour and his philosophy - Parliament of Things
I've started out with a summary of We Have Never Been Modern (1991), the ... Hybrids. Latour established that the modern constitution 'invents a ...
[33]
Anti-Latour - ScienceDirect.com
... We Have Never Been Modern (Latour, 1993) the pivotal role played by these ... They are said to be trying to explain nature in terms of society. In ...Missing: separating | Show results with:separating
[34]
(PDF) We Have Always Been Modern - Academia.edu
My main purpose in this paper is to summarize and respond to Bruno Latour's We Have Never Been Modern. 1 Latour makes both descriptive and normative claims ...
[35]
Is Modernity a Myth? - Scott H Young
Sep 7, 2021 · Latour argues that our self-conception is a myth. We're not living in a post-modern age, he argues, because modernity has never begun.
[36]
Forty Years after Laboratory Life - Digital Collections
From October of 1975 to August of 1977, Bruno Latour conducted an ethnographic study of a neuroendocrinology laboratory at the Salk Institute for Biological ...4 The Ethnographic... · 5 Re-Assessing The... · Notes
[37]
Understanding science-in-the-making by letting scientific ...
Dec 24, 2020 · According to Latour, semiotics is a vehicle to understand science-in-the-making from the perspective of the actors participating in it, instead ...
[38]
Actor Network Theory - an overview | ScienceDirect Topics
He goes on to consider in his book We have never been modern the impact of scientific methods and how they have rationalized and purified how we understand the ...
[39]
https://oxfordre.com/literature/display/10.1093/acrefore/9780190201098.001.0001/acrefore-9780190201098-e-965
[40]
Actor-network theory-based applications in sustainability
In his seminal book “We Have Never Been Modern,” Latour (2012) argued that society (humans) and nature (nonhumans) “are no longer explanatory terms but ...
[41]
Bruno Latour showed us how to think with the things of the world
Oct 28, 2022 · Latour's early book Nous n'avons jamais été modernes (1991) – later translated into English as We Have Never Been Modern (1993) – was an ...<|separator|>
[42]
Science Education and the Nature of Nature: Bruno Latour's ...
Aug 8, 2025 · This article explores recent developments in the field of science and technology, and the work of Bruno Latour in particular, ...
[43]
Review and Analysis of Latour's Scholarship
Aug 25, 2025 · Indian Ayurveda is interpreted within the framework of purification and translation under Latour's concept of the modern constitution.
[44]
[PDF] “Thou shall not calculate!” or How To Symmetricalize Gift and Capital
If we have never been modern, it is in relation to the market that such an insight is readily perceivable. 26 The Brocciu is made following an old recipe by ...
[45]
Actor-network theory, organizations and economic markets
Dec 20, 2011 · Actor-network theory (ANT) has become an increasingly influential theoretical framework through which to analyse economic markets and organizations.
[46]
[PDF] Actor-network theory-the market test - openscienceASAP
The market test for ANT involves explaining economic markets, despite the market's defined roles, which is diametrically opposed to ANT's variable actors.
[47]
[PDF] From Actor-Network Theory to Political Economy
For Latour, in fact, ANT is not a theory but “a very crude method to learn from the actors without imposing on them an a priori definition of their world- ...
[48]
[PDF] We Have Never Been Modern | Semantic Scholar
... we have never been modern to begin with. The comparative anthropology this ... Highly Influential Citations. 433. Background Citations. 3,007. Methods ...
[49]
https://www.degruyterbrill.com/document/doi/10.1515/9780823282609-010/html?lang=en
[50]
Demodernizing the Humanities with Latour - jstor
It is near the beginning of We Have Never Been Modern, first published in French in 1991, that Latour makes his sudden break with Hobbes. Page 7. DEMODERNIZING ...
[51]
'Development' as if We Have Never Been Modern: Fragments of a ...
Aug 27, 2014 · That this is empirically false led Latour (1991a) to explain that we have never been modern. In contrast, Latour says the world is populated ...
[52]
[PDF] Politics of Nature: How to Bring the Sciences into Democracy
Only political ecology makes it possible to profit from the formidable potential of science studies, for political ecology manages at last to pry apart ...
[53]
[PDF] To modernize or to ecologize? That's the question* - bruno-latour.fr
This paper explores the destiny of political ecology. It is very much influenced by the French political situation and the continuing marginality of the ...
[54]
[PDF] Latour for Architects - OAPEN Home
Seminal work on Science and Technology. Studies (STS) was developed in this research centre between the 1980s and 2000s. In 2006, Latour moved to the University ...
[55]
Politics of nature: A review of three recent works by Bruno Latour
May 23, 2006 · The overarching narrative of Politics aims at joining these three critiques of Nature, Science, and politics.
[56]
An Actor-Network Theory Analysis of Policy Innovation for Smoke ...
We analyzed the evolution of smoke-free places, using the actor-network theory (ANT) to explicate the processes involved in producing significant system change.
[57]
Follow the policy: An actor network theory study of widening ...
Aug 7, 2023 · The first step in doing so is to understand how the actor-network of widening participation and access to medicine (WP/WA) is constructed.
[58]
Politics in the New Climatic Regime: Remembering Bruno Latour
Oct 12, 2022 · The French philosopher was and no doubt will remain one of the most influential thinkers of political ecology in recent years.
[59]
Bruno Latour, the Philosopher of Science Who Changed Art Theory ...
Jan 29, 2019 · Books and essays such as We Have Never Been Modern and “Why Has Critique Run Out of Steam? ... environmental fate, writing: “the obscurantist ...
[60]
Bruno Latour, the Post-Truth Philosopher, Mounts a Defense of ...
Oct 25, 2018 · He spent decades deconstructing the ways that scientists claim their authority. Can his ideas help them regain that authority today?
[61]
Bruno Latour: the philosopher fighting to save science from itself
Feb 6, 2019 · Yet as Latour sought to unmask the scientific process, academics accused him of relativising truth. In their 1994 book, Higher Superstition, the ...
[62]
Science Doesn't Work That Way - Boston Review
Apr 30, 2021 · Latour thought his work had been misinterpreted this way, and he feared that the misinterpretation had filtered out into the wider world ...
[63]
The Critical Zone of Science and Politics: An Interview with Bruno ...
Feb 23, 2018 · As a result, Latour was accused of undermining the credibility of science. His critics lumped him into the same camp as postmodern relativists ...
[64]
Reality as Persistence and Resistance | Perspectives on Science
The scientific realism debate concerns the question of whether or not scientific knowledge describes reality. ... Reality as Resistance: Latour and Pickering.
[65]
Science, truth and history, part II. Metaphysical bolt-holes for the ...
In particular, Latour's extended analogy between ontology and technology backfires so disastrously that we are driven to seek his true motivation elsewhere. A ...
[66]
Scientific Realism - Stanford Encyclopedia of Philosophy
Apr 27, 2011 · Scientific realism is a positive epistemic attitude toward the content of our best theories and models, recommending belief in both observable and unobservable ...Considerations Against... · Antirealism: Foils for Scientific...
[67]
https://wuwr.pl/spwr/article/view/5236
[68]
[PDF] Lecture Notes for Philosophy & Science - J. Dmitri Gallow
18.1 The “No Miracles” Argument for Scientific Realism . ... For instance, here is the sociologist Bruno Latour, claiming that. Louis Pastour did not ...
[69]
[PDF] The contradictions and dangers of Bruno Latour's conception of ...
Nov 24, 2019 · I then concentrate on Latour's politicization of climate science, showing that it is: self-contradictory from an epistemological point of view, ...
[70]
Neoliberalism for Polite Company: Bruno Latour's Pseudo ... - Salvage
Jun 1, 2020 · Latour's work is seen as a "seductively materialist" system that "reproduces" capitalist reality, and his popularity is linked to neoliberal ...<|control11|><|separator|>
[71]
[PDF] Bruno Latour and Artificial Intelligence - Tecnoscienza
Jul 27, 2023 · AI is most interesting not because it emulates human thinking or writing, but because it differs from them. Drawing on actor-network theory, ...
[72]
Decentring the human: actor-network theory and AI in Thai online ...
Aug 6, 2025 · This study investigates the influence of non-human actors – particularly AI-driven technologies – on online learning communities in Thailand ...
[73]
unpacking the role of actor-network theory, a systematic literature ...
Nov 5, 2024 · Actor-network theory (ANT) offers a theoretical approach to understanding the complexities of healthcare delivery by unpacking the type of actor's interplay.
[74]
What Next for Actor Network Theory? Inventing around Latour on a ...
Oct 13, 2024 · This is a reflection piece on the theme 'what will happen to actor-network theory (ANT) after Latour?' We distinguish three scenarios but focus on the one we ...
[75]
The Bruno Latour Fund | Sciences Po Institute for environmental ...
The Bruno Latour Fund is an ambitious postdoctoral research program at Sciences Po dedicated to studying environmental and climate change.
[76]
Latour and After, or What Comes After Latour? - Sage Journals
This issue of Science, Technology, & Human Values, published a year after the death of Bruno Latour, offers a collection of four articles reflecting on the ...<|control11|><|separator|>
[77]
A Tale of Two EPAs: Climate Change, Actor-Network Theory, and ...
Mar 24, 2022 · ... (Latour, We Have Never Been Modern 3). Second, in a matter that is only further highlighted by the emergence of EPA-2, listing climate change ...
[78]
Book Review: Down to Earth: Politics in the New Climatic Regime by ...
Feb 17, 2019 · On multiple occasions, Latour has proclaimed that 'we have never been modern'; perhaps it is time to accept, instead, that we have always been ...<|separator|>
[79]
Design culture for Sustainable urban artificial intelligence: Bruno ...
Feb 14, 2024 · The aim of this paper is to investigate the relationship between AI urbanism and sustainability by drawing upon some key concepts of Bruno Latour's philosophy.
[80]
(PDF) Research on COVID-19: A Microcosm to Discuss Scientific ...
Aug 9, 2025 · ... Latour (2012) in We have never been modern. Hybrids get entangled between. politics, technique and science, always-already involved in ...