On equal temperament

In this article, I use Stengers’ (2010) concepts of ‘factish’, ‘requirements’ and ‘obligations’, as well as Latour’s (1993) critique of modernity, to interrogate the rise of Equal Temperament as the dominant system of tuning for western music. I argue that Equal Temperament is founded on an unacknowledged compromise which undermines its claims to rationality and universality. This compromise rests on the standardization which is the hallmark of the tuning system of Equal Temperament, and, in this way, it is emblematic of Latour’s definition of modernity. I further argue that the problem of the tuning of musical instruments is one which epitomizes the modern distinction between the natural and the social. In turn, this bears witness to what Whitehead calls the ‘bifurcation of nature’. Throughout this article, using the work of Stengers and Latour, I seek to use tuning as a case study which allows social research to talk both of the natural and of the social aspects of music and tuning, without recourse to essentialism or simple social construction. In this way, my argument seeks to avoid bifurcating nature

Care, laboratory beagles and affective utopia

A caring approach to knowledge production has been portrayed as epistemologically radical, ethically vital and as fostering continuous responsibility between researchers and research-subjects. This article examines these arguments through focusing on the ambivalent role of care within the first large-scale experimental beagle colony, a self-professed ‘beagle utopia’ at the University of California, Davis, (1951-1986). We argue that care was at the core of the beagle colony; the lived environment was re-shaped in response to animals ‘speaking back’ to researchers, and ‘love’ and ‘kindness’ were important considerations during staff recruitment. Ultimately, however, we show that care-relations were used to manufacture compliancy, preventing the predetermined ends of the experiment from being troubled. Rather than suggesting Davis would have been less ethically troubling, or more epistemologically radical, with ‘better’ care, however, we suggest the case troubles existing care theory and argue that greater attention needs to be paid to histories, contexts, and exclusions

Online drug scenes and harm reduction from below as phronesis

This article presents a theoretical critique of notion of harm reduction on the basis of an empirical investigation of a variety of online manifestations of drug culture. Taking a multi-case study approach to drug use related forums, blogs and ‘story sites’ focused on NPS/’legal high’ use and non-medicinal prescription drug use, our analysis of data leads us to describe the culture of ‘harm reduction from below’ it reveals in terms the Aristotelian concept of phronesis. We argue that peer-to-peer co-creation of knowledge, sharing and support constitutes an emergent and constantly evolving form of ‘practical wisdom’ with respect to drugs. Drawing on Flyvbjerg’s (2001, 2007) accounts of phronetic social science as a practice, which proposes a permeable boundary between theoretical and practical inquiry, and Stenger’s (2005) account of the ‘collective voice from below’ as always embedded within an ‘ecology of practices’, we offer an interpretation of the online dimension of drug taking in terms of drug users’ shared aim of ‘doing drugs well’. The investigation of online life in terms of the multiple contexts of drug-related communicative exchange thus allows us to identify harm reduction from below as an ethical practice inherent to a variety of online drug scenes themselves

Is it possible to formulate least action principle for dissipative systems?

A longstanding open question in classical mechanics is to formulate the least action principle for dissipative systems. In this work, we give a general formulation of this principle by considering a whole conservative system including the damped moving body and its environment receiving the dissipated energy. This composite system has the conservative Hamiltonian $H=K_1+V_1+H_2$ where $K_1$ is the kinetic energy of the moving body, $V_1$ its potential energy and $H_2$ the energy of the environment. The Lagrangian can be derived by using the usual Legendre transformation $L=2K_1+2K_2-H$ where $K_2$ is the total kinetic energy of the environment. An equivalent expression of this Lagrangian is $L=K_1-V_1-E_d$ where $E_d$ is the energy dissipated by the friction from the moving body into the environment from the beginning of the motion. The usual variation calculus of least action leads to the correct equation of the damped motion. We also show that this general formulation is a natural consequence of the virtual work principle.Comment: 11 pages, no figur

Data intimacies: building infrastructures for intensified embodied encounters with air pollution

The air is, in many urban contexts, polluted. Governments and institutions monitor particles and gas concentrations to better understand how they perform in the light of air quality guidance and legislation, and to make predictions in terms of future environmental health targets. The visibility of these data is considered crucial for citizens to manage their own health, and a proliferation of new informational forms and apps have been created to achieve this. And yet, beyond everyday decisions (when to use a mask or when to do sports outdoors), it is not clear whether current methods of engaging citizens produce behavioural change or stronger citizen engagement with air pollution. Drawing on the design, construction and ethnography of an urban infrastructure to measure, make visible and remediate particulate matter (PM2.5) through a water vapour cloud that we installed at the Seoul Biennale of Architecture and Urbanism 2017, we examined the effects and affects of producing a public space that allows for physical interaction with data. In Yellow Dust, data from PM2.5 were translated into mist, the density of which was responsive to the number of particles suspended in the air. Data were made sense/ible by the changing conditions of the air surrounding the infrastructure, which can be experienced in embodied, collective and relational ways: what we call ‘molecular intimacies’. By reflecting on how the infrastructure facilitated new modes of sensing data, we consider how ‘data intimacies’ can re-specify action by producing different forms of engagement with air pollution

(Dis)entangling Barad: Materialisms and ethics

In the wake of the widespread uptake of and debate surrounding the work of Karen Barad, this article revisits her core conceptual contributions. We offer descriptions, elaborations, problematizations and provocations for those intrigued by or invested in this body of work. We examine Barad’s use of quantum physics, which underpins her conception of the material world. We discuss the political strengths of this position but also note tensions associated with applying quantum physics to phenomena at macro-scales. We identify both frictions and unacknowledged affinities with science and technology studies in Barad’s critique of reflexivity and her concept of diffraction. We flesh out Barad’s overarching position of ‘agential realism’, which contains a revised understanding of scientific apparatuses. Building upon these discussions, we argue that inherent in agential realism is both an ethics of inclusion and an ethics of exclusion. Existing research has, however, frequently emphasized entanglement and inclusion to the detriment of foreclosure and exclusion. Nonetheless, we contend that it is in the potential for an ethics of exclusion that Barad’s work could be of greatest utility within science and technology studies and beyond

The social, cosmopolitanism and beyond

First, this article will outline the metaphysics of ‘the social’ that implicitly and explicitly connects the work of lassical and contemporary cosmopolitan sociologists as different as Durkheim, Weber, Beck and Luhmann. In a second step, I will show that the cosmopolitan outlook of classical sociology is driven by exclusive differences. In understanding human affairs, both classical sociology and contemporary cosmopolitan sociology reflect a very modernist outlook of epistemological, conceptual, methodological and disciplinary rigour that separates the cultural sphere from the natural objects of concern. I will suggest that classical sociology – in order to be cosmopolitan – is forced (1) to exclude non-social and non-human objects as part of its conceptual and methodological rigour, and (2) consequently and methodologically to rule out the non-social and the non-human. Cosmopolitan sociology imagines ‘the social’ as a global, universal explanatory device to conceive and describe the non-social and non-human. In a third and final step the article draws upon the work of the French sociologist Gabriel Tarde and offers a possible alternative to the modernist social and cultural other-logics of social sciences. It argues for a inclusive conception of ‘the social’ that gives the non-social and non-human a cosmopolitan voice as well

Walking and the social life of solar charging in rural Africa

We consider practices that sustain social and physical environments beyond those dominating sustainable HCI discourse. We describe links between walking, sociality, and using resources in a case study of community-based, solar, cellphone charging in villages in South Africa’s Eastern Cape. Like 360 million rural Africans, inhabitants of these villages are poor and, like 25% and 92% of the world, respectively, do not have domestic electricity or own motor vehicles. We describe nine practices in using the charging stations we deployed. We recorded 700 people using the stations, over a year, some regularly. We suggest that the way we frame practices limits insights about them, and consider various routines in using and sharing local resources to discover relations that might also feature in charging. Specifically, walking interconnects routines in using, storing, sharing and sustaining resources, and contributes to knowing, feeling, wanting and avoiding as well as to different aspects of sociality, social order and perspectives on sustainability. Along the way, bodies acquire literacies that make certain relationalities legible. Our study shows we cannot assert what sustainable practice means a priori and, further, that detaching practices from bodies and their paths limits solutions, at least in rural Africa. Thus, we advocate a more “alongly” integrated approach to data about practices.Web of Scienc