5.9 KiB
| title | chunk | source | category | tags | date_saved | instance |
|---|---|---|---|---|---|---|
| Actor–network theory | 2/6 | https://en.wikipedia.org/wiki/Actor–network_theory | reference | science, encyclopedia | 2026-05-05T14:59:03.420118+00:00 | kb-cron |
==== Human actors ==== Human normally refers to human beings and their human behaviors.
==== Nonhuman actors ==== Traditionally, nonhuman entities are creatures including plants, animals, geology, and natural forces, as well as a collective human making of arts, languages. In ANT, nonhuman covers multiple entities including things, objects, animals, natural phenomena, material structures, transportation devices, texts, and economic goods. But nonhuman actors do not cover entities such as humans, supernatural beings, and other symbolic objects in nature.
=== Actor-Network === As the term implies, the actor-network is the central concept in ANT. The term "network" is somewhat problematic in that it, as Latour notes, has a number of unwanted connotations. Firstly, it implies that what is described takes the shape of a network, which is not necessarily the case. Secondly, it implies "transportation without deformation," which, in ANT, is not possible since any actor-network involves a vast number of translations. Latour, however, still contends that network is a fitting term to use, because "it has no a priori order relation; it is not tied to the axiological myth of a top and of a bottom of society; it makes absolutely no assumption whether a specific locus is macro- or micro- and does not modify the tools to study the element 'a' or the element 'b'." This use of the term "network" is very similar to Deleuze and Guattari's rhizomes; Latour even remarks tongue-in-cheek that he would have no objection to renaming ANT "actant-rhizome ontology" if it only had sounded better, which hints at Latour's uneasiness with the word "theory". Actor–network theory tries to explain how material–semiotic networks come together to act as a whole; the clusters of actors involved in creating meaning are both material and semiotic. As a part of this it may look at explicit strategies for relating different elements together into a network so that they form an apparently coherent whole. These networks are potentially transient, existing in a constant making and re-making. This means that relations need to be repeatedly "performed" or the network will dissolve. They also assume that networks of relations are not intrinsically coherent, and may indeed contain conflicts. Social relations, in other words, are only ever in process, and must be performed continuously. The Pasteur story that was mentioned above introduced the patterned network of diverse materials, which is called the idea of 'heterogenous networks'. The basic idea of patterned network is that human is not the only factor or contributor in the society, or in any social activities and networks. Thus, the network composes machines, animals, things, and any other objects. For those nonhuman actors, it might be hard for people to imagine their roles in the network. For example, say two people, Jacob and Mike, are speaking through texts. Within the current technology, they are able to communicate with each other without seeing each other in person. Therefore, when typing or writing, the communication is basically not mediated by either of them, but instead by a network of objects, like their computers or cell phones. If taken to its logical conclusion, then, nearly any actor can be considered merely a sum of other, smaller actors. A car is an example of a complicated system. It contains many electronic and mechanical components, all of which are essentially hidden from view to the driver, who simply deals with the car as a single object. This effect is known as punctualisation, and is similar to the idea of encapsulation in object-oriented programming. When an actor network breaks down, the punctualisation effect tends to cease as well. In the automobile example above, a non-working engine would cause the driver to become aware of the car as a collection of parts rather than just a vehicle capable of transporting him or her from place to place. This can also occur when elements of a network act contrarily to the network as a whole. In his book Pandora's Hope, Latour likens depunctualization to the opening of a black box. When closed, the box is perceived simply as a box, although when it is opened all elements inside it become visible.
=== Translation === Central to ANT is the concept of translation which is sometimes referred to as sociology of translation, in which innovators attempt to create a forum, a central network in which all the actors agree that the network is worth building and defending. In his widely debated 1986 study of how marine biologists tried to restock the St Brieuc Bay in order to produce more scallops, Michel Callon defined 4 moments of translation: Problematisation: The researchers attempted to make themselves important to the other players in the drama by identifying their nature and issues, then claiming that they could be remedied if the actors negotiated the 'obligatory passage point' of the researchers' study program. Interessement: A series of procedures used by the researchers to bind the other actors to the parts that had been assigned to them in that program. Enrollment: A collection of tactics used by the researchers to define and connect the numerous roles they had assigned to others. Mobilisation: The researchers utilized a series of approaches to ensure that ostensible spokespeople for various key collectivities were appropriately able to represent those collectivities and were not deceived by the latter. Also important to the notion is the role of network objects in helping to smooth out the translation process by creating equivalencies between what would otherwise be very challenging people, organizations or conditions to mesh together. Bruno Latour spoke about this particular task of objects in his work Reassembling the Social.