In Virgin Mary and the Neutrino, first published in French in 2006 and appearing here in English for the first time, Isabelle Stengers experiments with the possibility of addressing modern practices not as a block but through the way they diverge from each other. Drawing on thinkers ranging from Dewey to Deleuze, she develops what she calls an “ecology of practices� into a capacious and heterogeneous perspective that is inclusive of cultural and political forces but not reducible to them. Stengers first advocates for an approach to sciences that would emphasize the way each should be situated by the kind of relationships demanded by what it attempts to address. This approach turns away from the disabling scientific/nonscientific binary—like the opposition between the neutrino and Virgin Mary. An ecology of practices stimulates instead an appetite for thinking reality not as an arbiter but as what we can relate to through the generation of diverging concerns and obligations.

In Virgin Mary and the Neutrino, first published in French in 2006 and appearing here in English for the first time, Isabelle Stengers experiments with the possibility of addressing modern practices not as a block but through the way they diverge from each other. Drawing on thinkers ranging from Dewey to Deleuze, she develops what she calls an “ecology of practices� into a capacious and heterogeneous perspective that is inclusive of cultural and political forces but not reducible to them. Stengers first advocates for an approach to sciences that would emphasize the way each should be situated by the kind of relationships demanded by what it attempts to address. This approach turns away from the disabling scientific/nonscientific binary—like the opposition between the neutrino and Virgin Mary. An ecology of practices stimulates instead an appetite for thinking reality not as an arbiter but as what we can relate to through the generation of diverging concerns and obligations.

From Einstein's quest for a unified field theory to Stephen Hawking's belief that we "would know the mind of God" through such a theory, contemporary science-and physics in particular-has claimed that it alone possesses absolute knowledge of the universe. In a sweeping work of philosophical inquiry, originally published in French in seven volumes, Isabelle Stengers builds on her previous intellectual accomplishments to explore the role and authority of science in modern societies and to challenge its pretensions to objectivity, rationality, and truth. For Stengers, science is a constructive enterprise, a diverse, interdependent, and highly contingent system that does not simply discover preexisting truths but, through specific practices and processes, helps shape them. She addresses conceptual themes crucial for modern science, such as the formation of physical-mathematical intelligibility, from Galilean mechanics and the origin of dynamics to quantum theory, the question of biological reductionism, and the power relations at work in the social and behavioral sciences. Focusing on the polemical and creative aspects of such themes, she argues for an ecology of practices that takes into account how scientific knowledge evolves, the constraints and obligations such practices impose, and the impact they have on the sciences and beyond. This perspective, which demands that competing practices and interests be taken seriously rather than merely (and often condescendingly) tolerated, poses a profound political and ethical challenge. In place of both absolutism and tolerance, she proposes a cosmopolitics-modeled on the ideal scientific method that considers all assumptions and facts as being open to question-that reintegrates the natural and the social, the modern and the archaic, the scientific and the irrational. Cosmopolitics I includes the first three volumes of the original work. Cosmopolitics II will be published by the University of Minnesota Press in Spring 2011.

Marking the 20th anniversary of Belgium's Kunstenfestivaldesarts-a major international arts festival-this ambitious book examines a wide range of critical perspectives on two decades of performing arts. The authors look closely at performing arts pieces from around the world to see what critiques and insights they reveal about society. Among the topics that these works address are the dialogue between history and memory, the development of a sense of community, the interplay between fiction and reality, and the fine line between a spectator and a witness. In addition to featuring images of the performances, the book includes texts by the artists themselves, sketches, photos, and writings by prominent figures in the fields of philosophy and sociology. The Time We Share attempts to build a global overview of the relationship between performing arts and society and determine how different performances helped shape international thought surrounding specific issues and ideas. Distributed for Mercatorfonds

Originally published in French in seven volumes, "Cosmopolitics" investigates the role and authority of the sciences in modern societies and challenges their claims to objectivity, rationality, and truth. "Cosmopolitics II" includes the first English-language translations of the last four books: "Quantum Mechanics: The End of the Dream, In the Name of the Arrow of Time: Prigogine's Challenge, Life and Artifice: The Faces of Emergence, "and" The Curse of Tolerance.
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Arguing for an "ecology of practices" in the sciences, Isabelle Stengers explores the discordant landscape of knowledge derived from modern science, seeking intellectual consistency among contradictory, confrontational, and mutually exclusive philosophical ambitions and approaches. For Stengers, science is a constructive enterprise, a diverse, interdependent, and highly contingent system that does not simply discover preexisting truths but, through specific practices and processes, helps shape them.

Stengers concludes this philosophical inquiry with a forceful critique of tolerance; it is a fundamentally condescending attitude, she contends, that prevents those worldviews that challenge dominant explanatory systems from being taken seriously. Instead of tolerance, she proposes a "cosmopolitics" that rejects politics as a universal category and allows modern scientific practices to peacefully coexist with other forms of knowledge.

One of the most penetrating and celebrated thinkers writing about the philosophy of science today, Isabelle Stengers here provides a firsthand account of the meeting of science and history. Concerned with the force and inventiveness of those theories, Power and Invention offers a unique perspective on the power of scientific theories to modify society, and vice versa.

Using the law of thermodynamics, Stengers sets out to explain the consequences of nonlinear dynamics (or chaos theory) for philosophy and science. She makes a case for the concept of complexity that transcends the conventional boundaries of scientific discourse and that clearly exposes the risks of scientific theories. Among the questions she confronts are: Is psychoanalysis a science? Is there such a thing as "women's science"? What are scientific theories?

A radically new philosophy of experience and speculation, based on a reading of Whitehead's Process and Reality Can experience be thought systematically without transforming the richness of the world as it is lived into reductive philosophical generalities? Can the method of empiricism ever be reconciled with a method of systematic cosmological speculation? Didier Debaise's reading of Whitehead shows clearly what a philosophy that makes this possible looks like, how it works and what is at stake. He focuses in on Whitehead's attempt to construct a metaphysical system of everything in the universe that exists whilst simultaneously claiming that it can account for every element of our experience: everything enjoyed and perceived, willed or thought.

A leading philosopher seeks to recover “common sense� as a meeting place to reconcile science and philosophy With her previous books on Alfred North Whitehead, Isabelle Stengers not only secured a reputation as one of the premier philosophers of our times but also inspired a rethinking of critical theory, political thought, and radical philosophy across a range of disciplines. Here, Stengers unveils what might well be seen as her definitive reading of Whitehead. Making Sense in Common will be greeted eagerly by the growing group of scholars who use Stengers’s work on Whitehead as a model for how to think with conceptual precision through diverse domains of inquiry: environmentalism and ecology, animal studies, media and technology studies, the history and philosophy of science, feminism, and capitalism. On the other hand, the significance of this new book extends beyond Whitehead. Instead, it lies in Stengers’s recovery of the idea of “common sense� as a meeting place—a commons—where opposed ideas of science and humanistic inquiry can engage one another and help to move society forward. Her reconciliation of science and philosophy is especially urgent today—when climate disaster looms all around us, when the values of what we thought of as civilization and modernity are discredited, and when expertise of any kind is under attack.

Can experience be thought systematically without transforming the richness of the world as it is lived into reductive philosophical generalities? Can the method of empiricism ever be reconciled with a method of systematic cosmological speculation? Didier Debaise's reading of Process and Reality shows clearly what a philosophy that makes this possible looks like, how it works and what is at stake. He focuses in on Whitehead's attempt to construct a metaphysical system of everything in the universe that exists whilst simultaneously claiming that it can account for every element of our experience: everything enjoyed and perceived, willed or thought. In this way, Debaise illustrates how Whitehead's philosophy gives us a radically new way of conceiving the relations between experience and speculation.

From the earliest use of fire to forge iron tools to the medieval alchemists' search for the philosopher's stone, the secrets of the elements have been pursued by human civilization. But, as the authors of this concise history remind us, "disciplines like physics and chemistry have not existed since the beginning of time; they have been built up little by little, and that does not happen without difficulties." Bernadette Bensaude-Vincent and Isabelle Stengers present chemistry as a science in search of an identity, or rather as a science whose identity has changed in response to its relation to society and to other disciplines. The authors--respected, prolific scholars in history and philosophy of science--have distilled their knowledge into an accessible work, free of jargon. They have written a book deeply enthusiastic about the conceptual, experimental, and technological complexities and challenges with which chemists have grappled over many centuries. Beginning with chemistry's polymorphous beginnings, featuring many independent discoveries all over the globe, the narrative then moves to a discussion of chemistry's niche in the eighteenth-century notion of Natural Philosophy and on to its nineteenth-century days as an exemplar of science as a means of reaching positive knowledge. The authors also address contentious issues of concern to contemporary scientists: whether chemistry has become a service science; whether its status has "declined" because its value lies in assisting the leading-edge research activities of molecular geneticists and materials scientists; or whether it is redefining its agenda. A History of Chemistry treats chemistry as a study whose subject matter, the nature and behavior of qualitatively different materials, remains constant, while the methods and disciplinary boundaries of the science constantly shift.

Originally published in French in seven volumes, "Cosmopolitics" investigates the role and authority of the sciences in modern societies and challenges their claims to objectivity, rationality, and truth. "Cosmopolitics II" includes the first English-language translations of the last four books: "Quantum Mechanics: The End of the Dream, In the Name of the Arrow of Time: Prigogine's Challenge, Life and Artifice: The Faces of Emergence, "and" The Curse of Tolerance.
"
Arguing for an "ecology of practices" in the sciences, Isabelle Stengers explores the discordant landscape of knowledge derived from modern science, seeking intellectual consistency among contradictory, confrontational, and mutually exclusive philosophical ambitions and approaches. For Stengers, science is a constructive enterprise, a diverse, interdependent, and highly contingent system that does not simply discover preexisting truths but, through specific practices and processes, helps shape them.

Stengers concludes this philosophical inquiry with a forceful critique of tolerance; it is a fundamentally condescending attitude, she contends, that prevents those worldviews that challenge dominant explanatory systems from being taken seriously. Instead of tolerance, she proposes a "cosmopolitics" that rejects politics as a universal category and allows modern scientific practices to peacefully coexist with other forms of knowledge.

Taking seriously the argument that things have politics, Political Matter seeks to develop a fully "materialist" theory of politics, one that opens new possibilities for imagining the relationship between scientific and political practices. The contributors assert that without such a theory the profusion of complex materials with and through which we live-plastic bags, smart cars, and long-life lightbulbs, for example-too often leaves us oscillating between fearful repudiation and glib celebration.
Exploring the frictions that come from linking the work of scholars in science and technology studies and political theory, these essays spark new ways of understanding the matter of politics.
Contributors: Andrew Barry, U of Oxford; Jane Bennett, Johns Hopkins U; Stephen J. Collier, New School; William E. Connolly, Johns Hopkins U; Rosalyn Diprose, U of New South Wales; Lisa Disch, U of Michigan; Gay Hawkins, U of New South Wales; Andrew Lakoff, UC San Diego; Noortje Marres, U of London; Isabelle Stengers, U Libre de Bruxelles; Nigel Thrift, U of Warwick.

A leading philosopher seeks to recover “common sense� as a meeting place to reconcile science and philosophy With her previous books on Alfred North Whitehead, Isabelle Stengers not only secured a reputation as one of the premier philosophers of our times but also inspired a rethinking of critical theory, political thought, and radical philosophy across a range of disciplines. Here, Stengers unveils what might well be seen as her definitive reading of Whitehead. Making Sense in Common will be greeted eagerly by the growing group of scholars who use Stengers’s work on Whitehead as a model for how to think with conceptual precision through diverse domains of inquiry: environmentalism and ecology, animal studies, media and technology studies, the history and philosophy of science, feminism, and capitalism. On the other hand, the significance of this new book extends beyond Whitehead. Instead, it lies in Stengers’s recovery of the idea of “common sense� as a meeting place—a commons—where opposed ideas of science and humanistic inquiry can engage one another and help to move society forward. Her reconciliation of science and philosophy is especially urgent today—when climate disaster looms all around us, when the values of what we thought of as civilization and modernity are discredited, and when expertise of any kind is under attack.

Order Out of Chaos is a sweeping critique of the discordant landscape of modern scientific knowledge. In this landmark book, Nobel Laureate Ilya Prigogine and acclaimed philosopher Isabelle Stengers offer an exciting and accessible account of the philosophical implications of thermodynamics. Prigogine and Stengers bring contradictory philosophies of time and chance into a novel and ambitious synthesis. Since its first publication in France in 1978, this book has sparked debate among physicists, philosophers, literary critics and historians.