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They have gathered an array of excellent scholars and a broad spectrum of perspectives...this is a fresh question and one very much on the minds of many people.O NLonda Schiebinger What would the study of life be like if omanO were not given a special place? The contributors to Reinventing Biology begin to answer that question, exploring what biology would blook like if scientists gave more forethought and concern to the organisms with which they work. These essays address a broad spectrum of concerns: How are organisms raised, housed, and maintained, and what concern is given to using the minimum number needed to address the question at hand? What does it mean to raise animals or plants specifically as experimental resources? What guides the decisions about which animals are routinely bred for experimental purposesNdogs and cats are not, unlike guinea pigs, rats, and mice. What about experiments with owildO animals and the impact of such experimentation on natural populations? The questions raised here point to contradictions in present-day biological research: debates about the lines between nature and culture, subject and object, organisms and machinesNespecially as machines become more sophisticated. Reinventing Biology also addresses the status and social responsibility of scientists, as well as the social construction of science and onature.O The contributors are Arnold Arluke, Lynda Birke, Anne Fausto-Sterling, Ruth Hubbard, Emily Martin, Judith C. Masters, Donna Mergler, Karen Messing, Stuart A. Newman, Lesley J. Rogers, Hilary Rose, Boria Sax, Vandana Shiva, Marianne van den Wijngaard and Betty J. 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Sandra Harding introduces and discusses an array of postcolonial science studies, and their implications for \"northern\" science. All three science studies strains have developed in the context of post-World War II science and technology projects. They illustrate how technoscientific projects mean different things to different groups. The meaning attached by the culture of the West may not be shared or may be diametrically opposite in the cultures in other parts of the world. All, however, would agree that scientific projects—modern science included—are \"local knowledge systems.\" The interests and discursive resources that the various science studies bring groups to their projects, and the ways that they organize the production of their kind of science studies, are distinctively culturally-local also. While their projects may be unintentionally converging, they also conflict in fundamental respects.  How is this inevitable cultural-situatedness of knowledge both an invaluable resource as well as a limitation on the advance of knowledge about nature? What are the distinctive resources that the feminist and postcolonial science theorists offer in thinking about the history of modern science; the diversity of \"scientific\" traditions in non-European as well as in European cultures; and the directions that might be taken by less androcentric and Eurocentric scientific projects? How might modern sciences' projects be linked more firmly to the prodemocratic yearnings that are so widely voiced in contemporary life? 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