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French modern: norms and forms of the social environment

Chicago: University of Chicago Press (1989)

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  1. Cultural Origins and Environmental Implications of Large Technological Systems.Rosalind Williams - 1993 - Science in Context 6 (2):377-403.
    The ArgumentThis essay argues that a prime source of contemporary technological pessimism is the loss of place that accompanied the conquest of space through the construction of large technological systems of transportation and communication. This loss may involve physical destruction, or it may involve the more subtle withdrawal of economic, political, and cultural meaning and power from localities in favor of these far-flung systems.The argument proceeds in five stages. First, key terms are defined, notably “environmental damage” and “technological system.” Second, (...)
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  • The historical imaginary of social science in post-Revolutionary France: Bonald, Saint-Simon, Comte.W. Jay Reedy - 1994 - History of the Human Sciences 7 (1):1-26.
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  • Beneath a Modern Sky: Space Technology and Its Place on the Ground.Peter Redfield - 1996 - Science, Technology and Human Values 21 (3):251-274.
    In delineating a trajectory of human history, anthropology and other social sciences have tended to describe traditional life in particular geographic terms while leaving modem experience universal in scope. Studies of science and technology, while helping to locate and describe centers of modern practice, have less frequently explored their edges. Using a case study of the location of the primary French/european space launch site in French Guiana, this article examines technologies associated with the development of space beyond the atmosphere by (...)
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  • How to Submit to Inquiry: Dewey and Foucault.Paul Rabinow - 2012 - The Pluralist 7 (3):25-37.
    The problem reduced to its lowest terms is whether inquiry can develop in its own ongoing course the logical standards and forms to which further inquiry shall submit.Gilles Deleuze, in his book What Is Philosophy? asks: "What is the best way to follow the great philosophers? Is it to repeat what they said or to do what they did, that is, create concepts for problems that necessarily change?" (Deleuze and Guattari 28). I imagine few in this audience would disagree with (...)
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  • In the name of society, or three theses on the history of social thought.Thomas Osborne & Nikolas Rose - 1997 - History of the Human Sciences 10 (3):87-104.
    Who is speaking in the history of social thought? The question of the authentic voice of social thought is typically posed in terms that tend to be either ambitiously theoretical or carefully methodological. Thus histories of social thought frequently offer either a résumé of general ideas about society (say from Montesquieu to Parsons) or a survey which gets bogged down in a rather tedious, nit-picking debate about empirical methodology. This paper is something of a preview of a pro jected attempt (...)
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  • 'To methodize and regulate them': William Petty's governmental science of statistics.Juri Mykkänen - 1994 - History of the Human Sciences 7 (3):65-88.
  • La etapa de la modernidad.Timothy P. Mitchell - 2022 - Resistances. Journal of the Philosophy of History 3 (5):e21087.
    Las narrativas que han afirmado la relación de la modernidad con lo Occidental, así como aquellas que han tratado de descentralizar el centro de lo moderno coinciden en un aspecto primordial: ver la modernidad como un producto de Occidente. Lo que está en cuestión, entonces, es pensar si se puede hallar una manera de teorizar la cuestión de la modernidad que la relocalice en un contexto mundial, y al mismo tiempo, permita a ese contexto complejizar, en lugar de simplemente revertir, (...)
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  • Codes, space, and national identity: The 1918 plan for the city of Thessaloniki.Alexandros Ph Lagopoulos - 2004 - Semiotica 2004 (150).
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  • Islamism, Castoriadis and Autonomy.Chistopher Houston - 2004 - Thesis Eleven 76 (1):49-69.
    In the context of nationalizing, secularizing or Kemalist states, analyses of Islamist movements are often thrown back on notions of traditionalism or atavism. In a related vein, for certain social theorists writing on modernity, the uniqueness of the West is clarified through an imaginative [mis]interpretation of other cultures or civilizations. Too often, however, the apparent gains in Western self-insight reflect an ‘inability to constitute oneself without excluding the other’ (Cornelius Castoriadis). Ironically Castoriadis himself, in a project we might term an (...)
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  • Ankara, Tehran, Baghdad.Christopher Houston - 2014 - Thesis Eleven 121 (1):57-75.
    Kemalism has been the guiding and justifying ideology of the Turkish Republic since its institution in 1923. That Kemalism is exclusive to Turkey is a mainstay of Kemalist self-perception. But was (or is) Kemalism as political practice pursued by other regimes in the region? This paper argues that Kemalism should also be understood as a project of urbanism, and that urban interventions into Ankara, Tehran and Baghdad in the 20th century transformed all three into Kemalist cities. To illustrate, I describe (...)
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  • Shaking the tree, making a rhizome: Towards a nomadic geophilosophy of science education.Noel Gough - 2006 - Educational Philosophy and Theory 38 (5):625–645.
    This essay enacts a philosophy of science education inspired by Gilles Deleuze and Félix Guattari's figurations of rhizomatic and nomadic thought. It imagines rhizomes shaking the tree of modern Western science and science education by destabilising arborescent conceptions of knowledge as hierarchically articulated branches of a central stem or trunk rooted in firm foundations, and explores how becoming nomadic might liberate science educators from the sedentary judgmental positions that serve as the nodal points of Western academic science education theorising. This (...)
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