Social Studies of Science最新文献

The West Virginia University (WVU) Personal Rapid Transit (PRT) system was built between 1971 and 1975 in Morgantown, West Virginia to be a prototype transportation system of the future. Envisioned as a hybrid of public and automotive transportation, the fully automated cars deliver passengers directly to their destinations without stopping at intervening stations. The PRT concept may be familiar to STS scholars through Latour's study of Aramis, a PRT in Paris that was never completed. This article recounts a history with the opposite ending: the successful realization of a PRT in West Virginia. Our account supplements existing ones, which explain the construction of the WVUPRT primarily as the product of geography and politics. While not denying these factors, we carve out an explanatory role for another influence: a public narrative about the dangers of hitchhiking and crimes that might ensue from that practice. In weaving together that narrative with the history of the WVUPRT, we show how public narratives of crime authorize technological infrastructure.

This article analyses the transformation of information security induced by the Jericho Forum, a group of security professionals who argued for a new 'de-perimeterised' security model. Having focused on defensive perimeters around networks, early 2000s information security faced a growing set of pressures: the maintainability of firewalls given increasing traffic volume and variety, the vulnerability of interior network domains, and the need to cope with and enable new working arrangements and ways of doing business. De-perimeterisation was a radical rethinking of the nature of security and created the conditions for the rise of 'Zero Trust' architectures. This shift has radical implications for the architectures of digital infrastructures that undergird many aspects of contemporary life, the risks to which people and societies are exposed, and the nature of work and business in a digital economy. We develop a semiotic analysis of the Jericho Forum's interventions. Using insights from material semiotics, security theory and the theory of narrativity, we argue that de-perimeterisation can be understood as a shift in security logic, or, a shift in how security can (be made to) make sense. We examine a cluster of images used by the Jericho Forum, and analyse how they challenged the coherence of perimeter-based thinking and provided the materials for constructing a new model. We argue that a focus on the narrative dimension of security provides a window into fundamental semantic transformations, reciprocal historical relations between semantics and technical change, the agencement of security technologies, and determinations of value (what is worth securing).

A key ambition in care studies has been to study care in practice and as practice. By turning towards practices, care studies has rendered visible and acknowledged important work that is not captured through looking at formal procedures or official and written materials, such as policy documents and medical protocols. In this literature, document materials and the written have often been seen as unable to demonstrate and address the 'specificities of care' (Mol et al., 2010, p. 9). We challenge this view by showing how pragmatically-oriented approaches can be extended to the procedural and formalized aspects of care practices. We draw upon fieldwork in the life sciences-comparative immunology-investigated through experiments on Atlantic cod (Gadus Morhua). How to care for fish is a contested domain; many uncertainties exist around how to care for fish so that legal requirements are met. We ask: How are existing legal and ethical principles and procedures put to work in cod immunology and animal research? By what document-practices and document-tools is care for cod in research negotiated and settled? How does the cod stand out as an object of care in the life sciences? Our article answers these questions by empirically teasing out how scientists navigate the terrain and arguing for the importance of bringing the document-based realities of animal research into analysis. We do this by delineating three different versions of care: procedural care, skilled care, and dispassionate care.

Biobanks are becoming ubiquitous infrastructures in zoology and other non-human life sciences. They promise to store frozen research samples for the long term for future use. That use remains speculative but nevertheless needs to be anticipated. Following the establishment of a physical and digital infrastructure for frozen samples in an animal biobanking project, this article explores how the future is anticipated to remember the past, and how frozen objects are shaped accordingly. Situating the biobank between mundane freezing routines in a research lab and the 'dry' and 'wet' collections of natural history museums, I argue that frozen research objects need to be conserved in two separate ways. The unavailability of cryo-objects in cold storage forces researchers to store materials independently of metadata, while retaining a link between them that allows for their reunion after thawing. The result is a split object, leading a double life at sub-zero and room temperature, linked only through the surface of special plastic containers. Following the making of such split objects, this article offers an elaboration of Radin's 'planned hindsight' as well as a reflection on the universality and particularity of biobanks as standardized scientific memory.

This article uses historical and ethnographic methods to examine the primarily East-Central European Interoceanmetal Joint Organization (IOM). I ask how and why the IOM has survived as an institution since its inception in 1987, working especially with the personal archive of Vratislav Kubišta. Kubišta was a metallurgist and former Deputy Director General at IOM who after retirement sought to develop a local deep-sea mining museum. This is a story about the work that archives do, but even more about how institutions maintain archives. I draw on recent work in the history and anthropology of time and archival practice to situate IOM's history and Kubišta's collection in narratives of ruin, the unbuilt, and the experience of multiple temporalities within spaces of resource speculation and anticipation. I suggest that IOM's history highlights the contingencies of resources in the temporality of indefinite pause, their attendant data, and scientific labor and life under the shifting political, economic, and scientific circumstances of the ongoing not-yet. In broadening the history of what is once more a hotly contested potential resource, this account speaks to the claims of contemporary would-be seabed miners, who frequently frame the practice in terms of innovation, urgency, and novelty.

In this article I follow the mystery of millions of tons of materials washed out to sea by the March 2011 Japan tsunami: a massive wave of lost materials expected to reach North American shores that never seems to officially arrive. I bring Gordon's conceptualization of haunting together with STS conversations about absence and invisibility to build on feminist approaches that do not take as given what is missing or what should be done. I begin by situating efforts to respectfully distinguish materials survivors call 'floating things' amidst a sea of concern for ocean plastic pollution. These efforts are then contrasted with what I initially perceived as the institutional erasure of floating things at sea, re-counting how some practices work to ensure materials can be ignored, cleaned-up, or used for other kinds of ocean science research. Yet, floating things refuse to disappear completely, as potential traces wash up on beaches, trajectories are modeled back into existence, and individual practices exceed institutional obligations. I argue that attending to hauntings by listening to ghosts and drifting with them is necessary for justice-oriented forms of care for absences. In the case of floating things, this means honoring survivor relations while resisting the perpetuation of Pacific narratives of danger from the outside.

How can we trace differing normative values, and especially in alternative imaginaries of environmentally sustainable futures? To address this issue, this article extends the sociotechnical imaginaries framework by providing conceptual tools to understand the underlying rationale of alternative environmental imaginaries-through an envirotechnical analysis. I analyse an urban river restoration project called the Isar-Plan in Munich, Germany, where the notion of 'renaturation' was at the centre a controversy over designs for the project. By positing the river as an envirotechnical landscape, the normative dimensions of nature, science and technology within environmental transformations can be constructively integrated within co-productionist analyses in science and technology studies. The article shows how existing societal values are shaped by prior systems and regimes, constructing local imaginaries of desirable environmental futures. Envirotechnical analyses also increase our ability to identify differing normative values, and could thus be further applied in cases where the normative assumptions behind opaque notions otherwise would be left underexplored.

This article analyses attempts to enact complexity in postgenomic experimentations using the case of epigenetic research on biomarkers of psychosocial stress. Enacting complexity in this research means dissecting multiple so-called biosocial processes of health differentiation in the face of stressful experiences. To characterize enactments of biosocial complexity, the article develops the concepts of complexity work and complexification. The former emphasizes the social, technical, and material work that goes into the production of mixed biological and social representations of stress in epigenetics. The latter underlines how complexity can be assembled differently across distinct configurations of experimental work. Specifically, complexification can be defined as producing, stabilizing, and normalizing novel experimental systems that are supposed to improve techno-scientific enactments of complexity. In the case of epigenetics, complexification entails a reconfiguration of postgenomic experimental systems in ways that some actors deem 'better' at enacting health as a biosocial process. This study of complexity work and complexification shows that biosocial complexity is hardly a univocal enterprise in epigenetics. Consequently, the article calls for abandoning analysis of these research practices using clear-cut dichotomies of reductionism vs. holism, as well as simplicity vs. complexity. More broadly, the article suggests the relevance of a sociology of complexification for STS approaches to complexity in scientific practices. Complementing the existing focus on complexity as instrumental rhetoric in contemporary sciences, complexification directs analytical attention to the pragmatic opportunities that alternative (biosocial) complexities offer to collective, societal, and political thinking about science in society.

What is the role of experts and their expertise in the context of trans-science, in which issues that are raised in scientific terms cannot be answered by science alone? This article examines the discourses and practices around safety of low-dose exposure to radiation in the ongoing aftermath of the Fukushima Daiichi Nuclear Power Plant accident in Japan in 2011. Following the nuclear fallout, scientific experts and STS scholars in Japan debated what forms of science communication were adequate to address the situation. Ethnographic research and textual analysis of their debates show a shift in emphasis on the role of experts from cultivating 'public understanding of science' for the sake of science and policy to an 'expert understanding of the public' for the sake of the public and its diverse everyday concerns. Two forms of expertise are emerging: 'co-expertise' and 'intra-mediary expertise'. Both are parts of a transition from a paternalistic form of expertise to one that acknowledges the need to engage the public to address issues of scientific uncertainty. However, co-expertise ultimately upholds the existing political structures that shape risk governance, while intra-mediary expertise engages those often excluded from current structures of accountability. Discussion of the potentials and limitations of emerging forms of expertise in Japan show that epistemic justice is not enough. Civic justice that acknowledges diverse publics and their needs must be upheld in the uncertain sphere between science, politics, and everyday life.

Embodied health movements (EHMs) advance their agendas by mediating the production, circulation, and revision of biomedical knowledge. To do this, their constituents become lay experts by blending their embodied experience of illness with self-taught technical knowledge. However, it is unclear how lay expertise is routinized within EHMs, and consequently, to what extent it can be made durable in long-term partnerships with credentialed experts. I follow the OpenAPS community-a group of people with type one diabetes who engineered an open-source 'artificial pancreas'-from their inception in the transient #WeAreNotWaiting movement to their research collaborations with endocrinologists and detente with the FDA. I argue that OpenAPS user-contributors formalized their expertise in three steps: First, they broke the OpenAPS algorithm into modules so that prospective users must become experts to assemble it. Second, they lowered this barrier to entry by facilitating the socialization of new user-contributors with a training ritual. And third, they intervened in the strained endocrinologist-patient relationship. These tactics-restricting membership, reproducing expertise, and realigning interests-won the respect of credentialled experts who saw themselves in the OpenAPS community's image. While not all EHMs follow this trajectory, this case demonstrates that lay expertise can mature and assume new institutional forms without relying on commercialization or patronage.