Abstract: Mormon religiosity is deeply marked both by a culture of secrecy and also by a culture that obliquely indexes secret religious material as a means of communication. This secrecy, though, can at times be an engine of disbelief, a process which has been exacerbated by the internet. Because of high levels of social integration in the community, Mormon disbelief can have high social costs. Some Mormons, however, have retained a ‘testimony’ by using the concept of transhumanism as a way to re- negotiate what ‘belief’ in Mormonism means. However, in part due to the very culture of secrecy that can fuel doubt, and also in part due to the technical codes that transhumanism as a community often relies on, this very shift can itself be difficult for Mormon non-transhumanists to discern.
Abstract: Since the turn of the twenty-first century, the rapid growth of Peru’s extractive industries has unleashed diverse forms of political resistance to an economic system dependent on ecological destruction and human harm. In the central highlands of Peru, a Catholic scientific project based out of the Archdiocese of Huancayo undertook six years of research on heavy-metal contamination in the Mantaro Valley. This included lead-exposure studies in the notoriously polluted city of La Oroya, home to the country’s largest polymetallic smelter. How did the Catholic Church become an apt institution for the production of science in this region? Drawing on fieldwork with the Revive the Mantaro Project, this article conceptualizes the integration of religious and scientific practitioners and practices and the political landscape that necessitated, shaped, and limited them. Technocratic governance and anti-leftist sentiments made science a suitable political idiom for the Catholic Church to enact its ethos of abundance and demand the legitimacy of life beyond bare life. A state of endemic corruption and epistemic mistrust also obliged Catholic accompaniment to scientific practices to generate trust for the researchers and to provide ethical credibility as their knowledge entered the fray of national mining politics. Ultimately contending with entrenched systems of power, the Revive the Mantaro Project’s significance extended beyond political efficacy; its practices enacted a world of democracy, rights, and legal protections not yet of this world.
Publisher’s Description: “This book offers a novel account of grace, framed in terms of Bruno Latour’s ‘principle of irreduction.’ It thus models an object-oriented approach to grace, experimentally moving a traditional Christian understanding of grace out of a top-down, theistic ontology and into an agent-based, object-oriented ontology. In the process, it also provides a systematic and original account of Latour’s overall project.
The account of grace offered here redistributes the tasks assigned to science and religion. Where now the work of science is to bring into focus objects that are too distant, too resistant, and too transcendent to be visible, the business of religion is to bring into focus objects that are too near, too available, and too immanent to be visible. Where science reveals transcendent objects by correcting for our nearsightedness, religion reveals immanent objects by correcting for our farsightedness.
Speculative Grace remaps the meaning of grace and examines the kinds of religious instruments and practices that, as a result, take center stage.”