Future Earth, co-production and the experimental life of a global institution
Eleanor Hadley Kershaw

) is replete with monsters. From Haraway’s cyborg (1991) to Latour’s appeal for us to love and care for our technologies rather than abandon them as Frankenstein did his creation (Latour, 2011), the central preoccupations of this field concern the (blurred) categories of and relations between nature; culture; the human, non-human or more-than-human; the scientific; technological; social; material; epistemic and the political: the construction, maintenance and disturbance of our ‘natural’ and ‘social’ orders and kinds. Whether leviathan in the sense of biblical sea

in Science and the politics of openness
Competing imaginaries of science and social order in responsible (research and) innovation
Stevienna de Saille and Paul Martin

200805. Beal, T. K. (2014). Religion and Its Monsters. New York: Routledge. Berg, P. (2008). Meetings that changed the world: Asilomar 1975 – DNA modification secured. Nature, 455(7211), 290–291. Botting, F. (2003). Metaphors and monsters. Journal for Cultural Research, 7(4), 339–365. Braidotti, R. (1996). Signs of wonder and traces of doubt: On teratology and embodied differences. In N. Lykke and R. Braidotti (eds), Between Monsters, Goddesses and Cyborgs: Feminist Confrontations with Science, Medicine and Cyberspace (pp. 135–152). London: Zed. Bruening, G., and Lyons

in Science and the politics of openness
Open Access (free)
Terrell Carver

, Routledge and Kegan Paul, 1985), pp. 211–45; see also Butler, Gender Trouble , pp. 128–41. 11 For the classic feminist critique of scientific certainties in biology and reproduction, see D. Haraway, Simians, Cyborgs, and Women: The Reinvention of Nature (London, Free Association, 1991

in Political concepts