Bruno Latour, Aramis, or the Love of Technology, PDF - Dss-edit.com

that burns in people's hearts. Finally, with the help of some courageousindividuals who are open to technological progress, it ends up triumphing,at the price of a few adjustments, thus covering in shame those who hadn'tknown enough either to recognize it or welcome it. Such is the heroicnarrative of technological innovation, a narrative of light and shadow inwhich the original object is complete and can only be degraded or maintainedintact-allowing, of course, for a few minor adjustments. A religiousnarrative, naturally: a Protestant narrative, a Cathar narrative.In the second model, the initial idea barely counts. It's a gadget, awhatchamacallit, a weakling at best, unreal in principle, ill-conceived frombirth, constitutionally ineffective. A second difference stems from the first:the initial gadget is not endowed with autonomous power, nor is it boostedinto the world by a brilliant inventor. It has no inertia. A third differencestems from the first two: the initial gadget moves only if it interests onegroup or another, and it is impossible to tell whether these groups havepetty interests or broad ones, whether they are open or resolutely closedto technological progress. They are what they are, and they want whatthey want. Period. So how, under these circumstances, can the whatchamacallitinterest anyone at all? By translating, as we know, from another modeand into another language, the interests of these groups. Hence the fourthdifference: every time a new group becomes interested in the project, ittransforms the project-a little, a lot, excessively, or not at all. In thetranslation model, there is no transportation without transformation-exceptin those miraculous cases where everybody is in total agreement about aproject. Hence the fifth and last difference: after many recruitments, displacements,and transformations, the project, having become real, thenmanifests, perhaps, the characteristics of perfection, profitability, beauty,and efficiency that the diffusion model located in the starting point. ACatholic narrative. A narrative of incarnation.There is something in the Aramis narrative that links it with the firstmodel, and something in the VAL story that links it with the second. VALstarts small, and gradually becomes more complicated as it recruits localauthorities who are all interested in the project as a way of advancing boththeir own affairs and the VAL line: Vilieneuve-d'Asq's EPAL is developingthe image of a new city along with VAL's cutting-edge technology; in asingle breath, Professor Gabillard, a recruit himself, talks about hyperfrequency,the university, his own career, and VAL; Notebart, interested,pushes the lille community, his own career, the prestige of the region, andSHILLY·SHAllYING IN THe SFVFNTIES