Earlier discussion here, here and here.
It is clear that in his book Prince of Networks on Bruno Latour and on his blog, Harman is trying to make room for a concept of time as a series of cinematic-instants. He argues against an allegedly Bergsonian conception of time in Deleuze’s work that is organised around duration. One of the things that struck me about Reassembling the Social was its distinctive Deleuzian tone. From Latour’s Reassembling the Social:
A terminological precision about network
The word network is so ambiguous that we should have abandoned it long ago. And yet the tradition in which we use it remains distinct in spite of its possible confusion with two other lines. One is of course the technical networksâ€”electricity, trains, sewages, internet, and so on. The second one is used, in sociology of organization, to introduce a difference between organizations, markets, and states (Boyer 2004). In this case, network represents one informal way of associating together human agents (Granovetter 1985).
When (Castells 2000) uses the term, the two meanings merge since network becomes a privileged mode of organization thanks to the very extension of information technology. It’s also in this sense that Boltanski and Chiapello (2005) take it to define a new trend in the capitalist mode of production.
But the other tradition, to which we have always referred, is that of Diderot especially in his Le rÃªve de d’Alembert (1769), which includes twenty-seven instances of the word reseaux. This is where you can find a very special brand of active and distributed materialism of which Deleuze, through Bergson, is the most recent representative. (129)
This is here as a note to which I shall return to try to answer the question, If Harman presents a Heideggerised Latour, what would be a Deleuzian Latour?