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Neither order nor peace

Common Knowledge 11 (1):1-7 (2005)

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  1. Derrida, Stengers, Latour, and Subalternist Cosmopolitics.Matthew C. Watson - 2014 - Theory, Culture and Society 31 (1):75-98.
    Postcolonial science studies entails ostensibly contradictory critical and empirical commitments. Science studies scholars influenced by Bruno Latour and Isabelle Stengers embrace forms of realist, radical empiricism, while postcolonial studies scholars influenced by Jacques Derrida trace the limits of the knowable. This essay takes their common use of the term cosmopolitics as an unexpected point of departure for reconciling Derrida’s program with Stengers’s and Latour’s. I read Derrida’s critique of hospitality and Stengers’s and Latour’s ontological politics as necessary complements for conceiving (...)
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  • Cosmopolitics and the Subaltern.Matthew C. Watson - 2011 - Theory, Culture and Society 28 (3):55-79.
    This essay traces the ontological and political limits of Bruno Latour’s conceptualization of the ‘common world’. Latour formulates this concept in explicating how modernist scientific and political institutions require a metaphysical foundation that is anti-democratic in rigidly partitioning nature from society. In the stead of nature/society, Latour proposes a ‘cosmopolitics’ in which we recognize our embroilment in systems comprised of heterogeneous human and nonhuman actors, and seek to innovate appropriate procedures for governing such systems and composing a more peaceful common (...)
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  • Future ethics: Risk, care and non-reciprocal responsibility.Christopher Groves - 2009 - Journal of Global Ethics 5 (1):17 – 31.
    As the number of intrinsically unknowable technologically produced risks global society faces continues to grow, it is evident that the question of our responsibilities towards future people is of urgent importance. However, the concepts with which this question is generally approached are, it is argued, deficient in comprehending the nature of these risks. In particular, the individualistic language of rights presents severe difficulties. An alternative understanding of responsibility is required, which, it is argued, can be developed from phenomenological and feminist (...)
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