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A Cosmopolitical Proposal: Towards a Democratic Composition of Environments
Unformatted Document Text:  33 the sciences alike: stirring the entities of the collective together in order to make them articulable and to make them speak.” 73 Latour does not want to throw out “all desire for ordering, hierarchy, classifiction,” “the legitimate desire for order and norms,” but only to recount the process that establishes these means of organizing social life, instead of assuming them from the beginning. 74 With this task in mind, Latour sets out to chart a new politics of humans and nonhumans in the collective, the nomenclature for his earlier Parliament of Things, that does not rely on nature and society, transcendent norms of Science, or a preestablished separation between subjects and objects. Latour’s ambitious efforts to rethink politics starts with a reformulation of what the conceptual practices of the distinctions between facts and values and science and ideology do. Taking their effects as important and beneficial for political life, Latour eliminates the transcendent certainty and truth behind facts and science while still holding onto the ability to discriminate among alternative explanations. He terms this ability the “power to take into account,” the ability of the collective to determine what exists and to ask the question “how many are we?” 75 Two requirements come along with this power: first, the list of potential participants can not be reduced purely out of convenience or simplicity; second, the process of determining participants cannot be short-circuited. 76 These injunctions attempt to guarantee that due process is undertaken to include all relevant participants in the formation of the common world, the collective of which all participants are a part. This power decides what entities to attempt to include in the collective and which to not, and what concerns the collective will take seriously and which it will not; it produces a form of exteriority within the immanent world of 73 Latour, 89. 74 Latour, 90. 75 Latour, 108. 76 Latour, 104.

Authors: Nordquist, Michael.
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33
the sciences alike: stirring the entities of the collective together in order to make them articulable
and to make them speak.”
Latour does not want to throw out “all desire for ordering, hierarchy,
classifiction,” “the legitimate desire for order and norms,” but only to recount the process that
establishes these means of organizing social life, instead of assuming them from the beginning.
With this task in mind, Latour sets out to chart a new politics of humans and nonhumans in the
collective, the nomenclature for his earlier Parliament of Things, that does not rely on nature and
society, transcendent norms of Science, or a preestablished separation between subjects and
objects.
Latour’s ambitious efforts to rethink politics starts with a reformulation of what the
conceptual practices of the distinctions between facts and values and science and ideology do.
Taking their effects as important and beneficial for political life, Latour eliminates the
transcendent certainty and truth behind facts and science while still holding onto the ability to
discriminate among alternative explanations. He terms this ability the “power to take into
account,” the ability of the collective to determine what exists and to ask the question “how
many are we?
Two requirements come along with this power: first, the list of potential
participants can not be reduced purely out of convenience or simplicity; second, the process of
determining participants cannot be short-circuited.
These injunctions attempt to guarantee that
due process is undertaken to include all relevant participants in the formation of the common
world, the collective of which all participants are a part. This power decides what entities to
attempt to include in the collective and which to not, and what concerns the collective will take
seriously and which it will not; it produces a form of exteriority within the immanent world of
73
Latour, 89.
74
Latour, 90.
75
Latour, 108.
76
Latour, 104.


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