This article argues that autistic people occasionally experience greater comfort from imposed routines than from a yielding form of love and understanding, which I will call naive humanism. Collins's theory of action, with its attention toward the achievements residing in a reductionist approach, can help to point out the flaws of a naive humanistic stance. It would, however, be a mistake to stop at this point and remain satisfied with the problem-solving capacity of such a reductionist stance. In a ward (...) for autistic youths, the risk of cruelty resides in a purely mechanistic stance as much as in a naive humanistic approach. Thus, the social context of care of autistic people urges us to question the scope of a traditional scheme of thought, which cherishes a deep distinction between humans and machines. (shrink)

Social interactions of autistic and non-autistic persons are intriguing. In all sorts of situations people with autism are part of the daily life of those around them. Such interactions exist despite the lack of familiar ways of attuning to one another. In Autistic Company, the anthropologist and philosopher Ruud Hendriks—himself trained as a care worker for young people with autism—investigates what alternative means are sometimes found by autistic and non-autistic people to establish a shared existence. Unprecedented in scholarly work on (...) autism, the book also reflects on how to talk about these unusual ways of getting on together. Drawing on methods from both the arts and the social sciences, this study covers very diverse sources, ranging from literary works to factual writing on autism in science and advisory literature, and from autobiographical accounts to ethnographic observations in a home for autistic people. “Putting familiar concepts to a test, Autistic Company wrenches and fiddles with the very distinctions that constitute our sense of self. By doing so, Hendriks succeeds in getting closer both to autistic and non-autistic extremes, showing how thin the division between us and them really is.” -L.W. Nauta in Krisis. (shrink)

The Health Council of the Netherlands is an independent scientific advisory board to the Dutch government in matters of public health. In this article we argue that even for an independent body such as the Health Council there seems to be no escape from the increasing intertwinement of scientific and societal processes. In order to produce a serviceable truth for policymaking, the council needs to reflect on what goes on in its socio-political surroundings. On the other hand, how could we (...) ever come to understand the legitimacy of the council when notions of scientific objectivity dissolve in such a reflexive, inherently political stance? In a situation where science and society are thoroughly interrelated, the Health Council somehow succeeds in bringing about or re-claiming some sense of objectivity. Our central question will be how to conceptualise this notion of 'objectivity' without having to rely on idealized notions of objectivity that are criticized in philosophical, sociological and historical studies of science and society. In order to do so, we will regard the objectivity of advisory reports of the Health Council as being constructed out of heterogeneous elements and under complex circumstances. The theoretical point will be empirically underpinned with case material drawn from activities of the Health Council in the period 1985-2002 in predominantly the subject areas healthcare and medical technology. (shrink)

Clowns seem suspect when it comes to respect. The combination of clowning and people with dementia may seem especially suspicious. In this argument, I take potential concerns about clowning in dementia care as an opportunity to explore the meaning of a respectful approach of people with dementia. Our word ‘respect’ is derived from the Latin respiciō, meaning ‘looking back’ or ‘seeing again’, as well as ‘looking after’ or ‘having regard’ for someone or something. I build upon this double meaning of (...) respiciō by examining how simultaneously we look to and after people with dementia. I do so empirically by studying how miMakkus clowns in their practice learn to look with new eyes to people and things around them. I call this clown’s view and differentiate it from the predominant way of observing people in dementia care. I argue that respiciō comes in two guises, each of which merges specific forms of looking to and looking after the other. By making conventional, solidified ways of seeing the other fluid again, clowns remind us of the value that comes with a veiled way of paying respect to people with dementia. (shrink)