By Alan Irwin, Brian Wynne
False impression technological know-how? bargains a hard new standpoint at the public realizing of technology. In so doing, it additionally demanding situations current rules of the character of technological know-how and its relationships with society. Its research and case presentation are hugely appropriate to present matters over the uptake, authority, and effectiveness of technological know-how as expressed, for instance, in components similar to schooling, medical/health perform, danger and the surroundings, technological innovation. in line with a number of in-depth case-studies, and expert theoretically by means of the sociology of medical wisdom, the booklet exhibits how the general public realizing of technological know-how questions increases problems with the epistemic commitments and institutional constructions which represent smooth technological know-how. It means that a few of the inadequacies within the social integration and uptake of technological know-how may be conquer if sleek medical associations have been extra reflexive and open in regards to the implicit normative commitments embedded in medical cultures.
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Extra resources for Misunderstanding Science?: The Public Reconstruction of Science and Technology
But, before returning to developments in the later 1960s, and afterwards, I want to go on to discuss in some detail the more optimistic notions of leisure and culture that were current between 1936 and the early 1960s. 38 2 POPULAR CULTURE AND POPULAR EDUCATION: LEISURE, WORK AND CULTURE In 1962, Jacques Charpentreau and René Kaës published a volume entitled La Culture populaire en France [‘Popular culture in France’],1 which provides a useful starting-point for the analysis of one of the dominant meanings of ‘culture populaire’ in France from the 1930s until at least the late 1960s.
73 Giard’s project is, therefore, to reject the criteria laid down by the dominant culture and bring to light what is invisible in daily life [‘l’invisible quotidien’], a ‘zone of silence and shadows’. In a series of interviews she attempts to give a voice to women, ‘the voice of the people in the kitchens’ [‘la voix du peuple des cuisines’]. She wants to hear their ‘ordinary words’ [‘paroles ordinaires’] describing ‘ordinary practices’ [‘pratiques ordinaires’]. She has chosen ordinary middle-class and lower middle-class women, articulate enough to express themselves, but not so highly educated that they are totally in control of, and aware of, the discourses they use.
They find the present state of society so unbearable that they turn to the past as the only habitable space. But by definition this past is irretrievable and can now only be found either in fake reproductions or in ‘mute’ objects. Guillaume particularly likes the story of Lamartine’s house in Macon in Burgundy, which the local council is said to have demolished to make way for a car park. 79 In the end, Guillaume’s main concern is with what he believes to be the State’s project to monopolise the past and to appropriate it for its own use.