of a new economic rationality – have invested both science and
society at large, one of the consequences being the increasing diffi-
culty in establishing a clear demarcation between the two (Nowotny
et al., 2001).
‘This is you’, the phrase with which the biologist Walter Gilbert,
waving a CD-Rom, is wont to introduce his public lectures on the
sequencing of DNA, encapsulates the meaning of a science that
constantly photographs us, interprets us, interrogates us, patents us,
and puts us to the test. More than a transformed science, according
to some scholars this new scenario represents a ‘New World Order
Inc.’ where biotechnology is now the promised land, and in which
knowledge and private property, research and industry, intersect. The
OncoMouse
TM
, the first patented animal in the world,
7
metonymically
represents technoscience as a whole and a new, colossal, scientific
revolution in which transgenic animals perform the same role as
transuranic elements during the Cold War (Haraway, 1997).
Faced with this scenario – indeed, embedded in this scenario – are
those who argue that the tools of traditional sociology, and then those
of the strong programme as well as laboratory studies, have been
blunted. The proposal by the biologist and feminist anthropologist
Donna Haraway is to replace theories about science with a plurality
of ‘positions’ and ‘situated knowledges’. The implosion of identities
among economics, computer science and biology, and the renewal
at once material and semiotic of the organisms brought forth by
the New World Order Inc. blur the boundary between the technical
and the political which constituted one of the central narratives
of the scientific revolution and progress. Not only are guinea pigs,
clones and cyborgs, the inhabitants of ‘non-nature nature’ like the
Oncomouse
TM
, those excluded and discarded by science, the subjects
of this interstitial and situated knowledge; we are all, whether human
or non-human, involved as ‘non-innocent’ authors of the new techno-
science. One can no longer stand aloof from this technoscience like
the modest witnesses to Boyle’s experiments with his air pump –
the genteel ladies not allowed to watch lest they try to save the
birds suffocated during the experiments. We must ‘squirm, organize,
reveal, decry, preach, teach, deny, equivocate, analyze, resist, collab-
orate, contribute, denounce, expand, placate, withold’. The only thing
we cannot do, Haraway concludes, ‘in response to the meanings and
practices that claim us body and soul is to remain neutral’ (Haraway,
1997: 51).
140 A new science?